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DISCOURSE 


THE    PROPER    SUBJECTS 


CHRISTIAN   BAPTISM. 


-       BY  SAMUEL  ARNOLD, 

Author  of  two  Discourses  on  the  Mode  of  Baptism. 


Now  I  say,  that  Jesus  Christ  was  a  minister  of  the  circumcision  for  the 
truth  of  God,  to  confirm  the  promises  made  unto  the  fathers.    Rom.  xv.  8. 

Circumcision,  a  seal  of  the  righteousness  of  the  faith.  Rom.  iv.  11. 

For  we  are  the  circumcision,  which  worship  God  in  the  spirit,  jmd  rejoice 
in  Christ  Jesus,  and  have  n«Xontidence  in  the  flesh.  Philip,  iii.  3. 

V^        OF   THE  ^ 

(mnvERSiTY; 

BOSTON  : 

PUBLISHED  BY  PEIRCE  AND  WILLIAMS, 

No.  20,  Market  street. 
*^  

1829. 


^1 


DISTRICT   OP   MASSACHUSETTS,    tO  Wit : 

DISTRICT  clerk's  OFFICE. 

Be  it  remembered,  that  on  the  fourteenth  day  of  May,  A.  D.  1829.  in 
the  fifty-third  year  of  the  Independence  of  the  United  States  of  America, 
Peirce  &  Williams,  of  the  said  district,  have  deposited  in  this  office  the 
title  of  a  book,  the  right  whereof  they  claim  as  Proprietors,  in  the  words 
following,  to  vyit : 

"  A  Discourse  on  the  Proper  Subjects  of  Christian  Baptism.  By  Samuel 
Arnold,  author  of  two  discourses  on  the  mode  of  Baptism. 

^'  Now  I  say,  that  Jesus  Christ  was  a  minister  of  the  circumcision  for  the 
truth  of  God,  to  confirm  the  promises  made  unto  the  fathers.    Rom.  xv.  8. 

*' Circumcision,  a  seal  of  the  righteousness  of  the  faith.      Rom.  iv.  11. 

''  For  we  are  the  circumcision,  which  worship  God  in  the  spirit,  and  rejoice 
in  Christ  Jesus,  and  have  no  confidence  in  the  flesh.  jPhilip.  iii.  3." 

In  conformity  to  the  Act  of  the  Congress  of  the  United  States,  entitled 
"  An  Act  for  the  encouragement  of  Teaming,  by  securing  the  copies  of 
maps,  charts,  and  books,  to  the  authors  and  proprietors  of  such  copies, 
durmg  the  times  therein  mentioned  5"  and  also  to  an  Act  entitled  "  An  Act 
supplementary  to  an  Act,  entitled  an  Act  for  the  encouragement  of  learn- 
ing, by  securing  the  copies  of  maps,  charts,  and  books,  to  the  authors  and 
proprietors  of  such  copies  during  the  times  therein  mentioned  5  and  extend- 
ing the  benefits  thereof  to  the  arts  of  designing,  engraving,  and  etching, 
historical  and  other  prints.'' 

JNO.  W.  DAVIS,  ^«'^X.^.^'' 


Having  heard  a  discourse  of  the  Rev.  Samuel  Arnold  on  the 
proper  subjects  of  Christian  Baptism,  we  regard  it  as  scriptural, 
and  well  adapted  to  promote  the  salvation  of  both  parents  and 
children,  and  wish  it  may  have  an  extensive  circulation  in  the 
community. 

LYMAN  BEECHER. 

WARREN  FAY. 

JUSTIN  EDWARDS. 

B.  B.  WISNER. 

SAMUEL  GREEN. 
Boston,  October  20, 1828. 


The  Deerfield  Association,  having  heard  the  above  mention- 
ed Discourse,  regard  it  as  a  valuable  treatise,  and  cordially  join  in 
recommending  it  to  the  patronage  of  the  churches,  and  to  parents 
generally. 

FRANCIS  NORWOOD,  Moderator. 
JOHN  M.  PUTNAM,  Scriie. 
Loudon,  January  14, 1829. 


Digitized  by  the  Internet  Archive 

in  2008  with  funding  from 

IVIicrosoft  Corporation 


http://www.archive.org/details/discourseonpropeOOarnorich 


■NIVEESITY 


DISCOURSE. 


MATTHEW  xxviii.  19. 

GO  YE  THEREFORE,  AND  TEACH  ALL  NATIONS,  BAPTIZING  THEM  IN 
THE  NAME  OF  THE  FATHER,  AND  OF  THE  SON,  AND  OF  THE  HOLY 
GHOST. 

These  are  the  words  of  Christ  to  his  apostles.  He 
now  gives  them  a  special  commission — a  commission  to 
enlarge  his  fold,  and  mark  his  flock — to  increase  the 
number  of  his  disciples,  and  to  apply  the  mark  of  disci- 
pleship — to  put  the  token  of  the  covenant  upon  those  who 
are  in  covenant  with  God — to  proselyte  all  nations  to  his 
religion,  and  baptize  the  proselytes.  He  commissions 
them  to  go  forth  as  missionaries  of  the  cross,  to  teach, 
and  baptize  all  nations. 

The  word,  here  rendered  teach,  is  different  from  the 
one  rendered  teachings  in  the  next  verse,  and  means  to 
proselyte*  to  disciple. 

Go  ye  therefore  diud proselyte,  disciple,  all  nations,  bap- 
tizing them.  Baptism  is  the  token  or  seal  of  God's  cov- 
enant with  his  church.  The  covenant  is  God's  gracious 
plant  which  he  pursues  in  blessing  and  saving  men. 

*  The  Greek  word  here  used  is  matheteusate ;  see  it  explained  by  the 
following  commentators.  Dr.  Doddridffe,  "  Proselyte  all  the  nations  of  the 
earth."  Dr.  Scott,  "  Make  disciples  of  all  nations."  Smith,  "  Proselyte, 
disciple." 

t  By  covenant,  in  a  scriptural  sense,  and  as  I  use  it  in  this  discourse,  I 
understand,  God's  established  constitution,  plan,  or  promise.     He  q       . 
promised  Noah^,  that  there  should  not  be  another  flood  to  destroy     g         ' 
the  earth.     This  promise  is  called  God's  covenant,  and  is  said  to    ^  ••  .y 
be  between  him  and  every  living  creature.     He  also  promised  to       ^^* 
be  a  God  to  Abraham  and  his  seed.     This  promise  is  also  called  God's  cov- 
enant, and  surely,  it  may  refer  to  in/ants  as  well  as  the  one  established  with 
Noah,  which  referred  to  every  living  creature.    And  the  idea  of  a  mutual 
compact,  is  not  implied  in  one  case,  more  than  in  the  other,  except  as  obliga- 
tion is  Concerned.    We  see  that  God  can  and  does  make  his  covenant  or 
promise  so  as  to  include  those  who  at  the  time  are  not  capable  of  being  a 
party  in  the  transaction,  or  of  having  any  agency  in  it.    Mankind,  also,  act 
on  the  same  prmciple,  in  their  temporal  concerns. 
1* 


6 

But  to  whom  is  the  seal,  or  token  of  the  covenant,  to 
be  applied  ?  Did  the  Saviour  leave  his  disciples  in  dark- 
ness or  in  doubt  on  this  important  subject  ?  Surely  he  did 
not — but  he  knew  well  the  instruction  they  needed,  and 
gave  them  none  that  was  unnecessary.  He  well  knew 
their  advantages  for  understanding  him,  when  he  gave 
them  their  commission  to  baptize.  And  no  thought  is 
suggested,  that  they  were  at  any  loss  to  know  whom  to 
baptize.  They  were  in  no  doubt,  it  appears,  to  whom 
the  token  of  the  covenant  belonged,  or  to  whom  it  should 
be  applied — whether  to  adults  only,  or  to  infants  also. 
And,  if  there  was  no  room  for  doubt,  it  must  have  been  a 
very  plain  case. 

It  must  have  been  very  plain,  that  all  the  disciples  of 
Christ — all  who  gave  credible  evidence  of  religion,  or 
were  proselyted  to  his  religion,  should  be  baptized. 
Even  so  my  beloved  Baptist  brethren  will  say.  In  this  we 
are  happily  united,  and  can  go  hand  in  hand,  and  heart 
with  heart,  as  the  disciples  of  Christ  always  should.  But 
one  step  farther  and  we  must  part  a  little ;  but  we  will 
part  as  brethren,  offering  no  abuse,  but  loving  each  other 
with  a  pure  heart  fervently — praying  for  the  peace  of  Je- 
rusalem, and  preferring  it  to  our  chief  joy,  till  the  watch- 
men of  Zion  shall  lift  up  the  voice  and  sing  together, 
when  they  **  shall  see  eye  to  eye." 

The  parting  point  is  this — From  my  text  and  the  cir- 
cumstances in  which  it  was  spoken,  I  find  occasion  to 
state 

This  doctrine,  namely — 

It  clearly  appears,  that  it  must  have  been  very  plain  to 
the  apostles,  and  may  be  very  plain  to  us,  that  baptism, 
the  token  of  God's  gracious  covenant,  should  be  applied  to 
the  infants  of  believing  covenanting  parents. 

As,  this  doctrine  appears  very  plain  and  important  to 
me,  it  will  be  my  object  in  this  discourse  to  make  it  ap- 
pear so  to  others.  But  I  will  be  careful  to  speak  the 
words  of  truth  and  soberness,  and  to  speak  them  in  love — 
in  love  to  Christ  and  his  cause,  and  all  who  love  him,  and 
with  a  tender  concern  for  those  who  do  not. 

If  you  would  see  how  this  appears  plain,  consider  can- 
didly and  prayerfully,  the   passages   of  Holy  Scripture 


quoted  and  referred  to  in  this  discourse.     Consider,  also, 
the  following  arguments. 

1.  The  text  does  not  exclude  infants  from  baptism. 

"  Go  ye  therefore,  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost." 

To  shew  that  this  passage  does  not  exclude  infants 
from  baptism  by  the  use  of  the  word  teach^  I  remark, — 

The  form  of  expression,  used  in  the  text,  is  agreeable 
to  language  in  scripture  use,  and  common  use,  which  does 
not  exclude  infants. 

It  is  agreeable  to  the  use  of  scripture  language. 

The  apostle  Paul  says ;  "  This  we  commanded  you, 
that  if  any  would  not  work,  neither  should  he  2  Thes. 
eat."  By  this  passage,  the  apostle  did  not  in-  »»•  10. 
tend  to  exclude  infants  from  food.  Neither  did  he  mean 
to  exclude  the  sick,  or  the  aged,  or  the  infirm,  from  food, 
and  confine  the  privilege  of  eating  to  those  who  are  capa- 
ble of  working.  So  the  text  does  not  exclude  infants 
from  baptism,  and  confine  it  to  those  who  are  capable  of 
being  taught. 

Take  another  passage, — "  He  that  believeth        Mark 
not  shall   be  damned."     Does  this  exclude  in-       xvi.  16. 
fants  from  salvation,  and  confine  it  to  those  who  are  able 
to  exercise  faith  ?    Can  no  infants  be  saved  ?    This  pas- 
sage, certainly,  excludes  infants  from  salvation,  as  much 
as   the    text   does   from   baptism.     For   infants   are   as 
capable  of  being  taught,   as  they  are  of  exercising  that 
faith  which  comes  by  teaching.  "  Faith  cometh       Romans 
by  hearing,  and  hearing  by  the  word  of  God."         x.  17. 
Persons  must  hear  and  be  taught  before  they  can  believe. 
What  shall  we  say  then  to  the  passage,  "  He  that  believeth 
not  shall  be  damned."     Shall  we  say  that  it  excludes  all 
infants  from  salvation  ?  or  shall  we  not  rather  say,  it  re- 
fers to  those  who  are  capable  of  being  taught ; 
and  exercising  faith,    and  excludes  no  others        .L"^® 
from  salvation.     So  the  text  does  not  exclude      ^ac?s 
infants  from  baptism.     See  other  passages  also.       xvii.  30. 

The  form  of  expression,  used  in  the  text,  is  also  agree- 
able to  common  use. 

Ministers  often  preach  the  Gospel  in  the  house  of  God, 
and  in  private  houses,  and  teach  their  hearers  the  way  of 


8 

salvation.  And  if  there  is  one,  or  if  there  are  even  ten 
children  present,  who  are  not  able  to  understand  the  Gos- 
pel, and  learn  the  way  to  heaven,  by  human  instruction ; 
still,  they  say,  that  they  preached  the  Gospel  to  all  the 
assembly,  and  to  all  that  were  in  the  house — and  they 
speak  properly,  and  others  think  they  do.  Such  a  method 
of  speaking  is  common,  and  considered  proper.  But 
they  do  not  mean  by  this,  that  there  were  no  infants  in 
the  assembly. 

We  see  then  that  the  form  of  expression  used  in  the 
text,  is  scriptural,  common,  and  proper  ;  even  when  such 
a  form  is  not  directed  against  infants,  or  designed  to  set 
them  aside.  Neither  is  the  text  directed  against  infants, 
nor  designed  to  set  them  aside  from  baptism.  But  let  us, 
pursue  this  point  a  little  farther,  and  look  at  the  order  of 
the  words.  Some  contend  that  children  must  be  taught^ 
because  the  word  teacli^  in  the  text,  comes  before  the 
word  baptizing.  And  they  argue  in  the  same  way  from 
the  passage,  "  He  that  believeth  and  is  baptized  shall  be 
saved."  Because  the  word  believeth,  here,  comes  before 
baptized,  therefore,  they  say,  children  must  believe  be- 
fore they  are  baptized.  But  I  answer,  there  are  passages 
in  which  baptism  is  spoken  of  before  being  born  of  the 
Spirit,  and  having  a  new  heart.  This  is  the  case  in 
John  iii.  5 ;  '*  Except  a  man  be  born  of  water  and  of  the 
Spirit  he  cannot  enter  into  the  kingdom  of  God."  Ezekiel 
xxxvi.  25,  26 ;  **  Then  will  I  sprinkle  clean  water  upon 
you,  and  ye  shall  be  clean — a  new  heart  also  will  I  give 
you,  and  a  new  spirit  will  I  put  within  you."  But  these 
passages  do  not  prove  that  persons  must  be  baptized  be- 
fore they  are  born  of  the  Spirit,  or  before  they  have  a  new 
heart. 

I  answer  again.  The  Scriptures  do  not  always  men- 
tion things  just  in  the  order  in  which  they  are  to  take 
place,  or  in  which  they  have  taken  place.  Moses,  in 
speaking  of  the  children  of  Israel  passing  through  the  sea. 
Exodus  says,  '^  The  Lord  made  the  sea  dry  land  and 
xiv.  21.  the  waters  were  divided."  Here  he  speaks  of 
the  sea  being  made  dry  land,  before^^he  mentions  that  the 
waters  were  divided. 

I  answer  once  more.  The  practice  of  infant  baptism 
is  perfectly  consistent  with  the  passage,  *^  He  that  belie v 


eth  and  is  baptized  shall  be  saved." — I  will  illustrate  this 
point. 

Here  is  a  man  who  believes  in  infant  baptism.  A  child 
is  born  to  him  and  he  has  it  baptized.  The  child  grows 
up,  and  experiences  religion — that  is,  he  believes.  He  is 
about  to  be  received  into  the  church,  and  this  question  is 
asked, — Is  he  baptized  1  Yes,  is  the  answer.  He  be- 
lieves, then,  and  is  baptized.  And  no  one  can  prove 
that  this  is  not  agreeable  to  the  text,  "  He  that  belie veth 
and  is  baptized  shall  be  saved."  For  the  text  does  not 
say  he  that  believeth,  and  is  afterwards  baptized ;  or,  he 
that  believeth  and  shall  he  baptized.  Neither  can  any 
one  prove,  from  this  passage,  that  baptism  after  believing 
is  not  agreeable  to  it ;  for  it  does  not  say,  he  that  believ- 
eth and  has  been  baptized  j  but,  He  that  believeth  and  is 
baptized  shall  be  saved. 

The  object  for  which  the  passage  is  presented,  is  this — 
to  shew  what  qualifies  for  the  kingdom  of  God — to  shew 
what  saves  men,  namely  ;  that  faith  which  leads  a  man 
to  obey — which  leads  him  to  submit  to  the  ordinances  of 
God,  baptism  among  the  rest.  This  is  the  great  object  of 
the  passage.  The  stress  is  laid  on  believing^  in  order  to 
be  saved.  This  is  evident  from  the  following  words, 
"  He  that  believeth  not  shall  be  damned." 

But  here  let  it  be  observed  particularly,  that  teaching,  and 
faith,  and  repentance,  must  go  before  baptism,  on  our  prin- 
ciples, as  well  as  on  the  principles  of  our  Baptist  brethren. 

According  to  our  principles,  no  adult  is  to  be  bap- 
tized before  he  has  been  taught,  and  given  evidence  of 
faith  and  repentance.  No  parent  has  a  right  to  baptism, 
for  himself,  or  his  children,  before  he  believes ;  but  then, 
he  may  be  baptized,  and  all  his  straightway.  We  bap- 
tize no  household,  till  the  head  of  the  household  has  been 
taught,  and  given  evidence  of  being  a  Christian. 

Were  we  in  the  circumstances  of  the  apostles,  preach- 
ing the  Gospel  to  those  who  had  never  before  heard  it, 
we  certainly  should  not  baptize  them  before  they  had 
been  taught  the  way  of  salvation,  and  given  evidence  that 
they  had  cordially  embraced  it.  But  having  this  evidence, 
should  one  say,  '*  What  doth  hinder  me  to  be  baptized?" 
we  should  answer,  "  If  thou  believest  with  all  Acts  viii. 
thine  heart,  thou  mayest."     And  should  many,       36, 37.  * 


10 

in  anxiety,  ask,  what  shall  we  do  to  be  saved,  we  should 
not  think  of  giving  baptism  any  earlier  place  in  our  an- 
Acts  ii.  swer  than  the  Apostle  did,  **  Repent  and  be 
37,38.  baptized."  To  give  baptism  any  earlier  place 
than  the  Apostle,  in  the  same  circumstances,  would  be 
contrary  to  our  principles  and  practice. 

As  to  the  evidence  necessary  to  attend  this  doctrine, 
if  we  had  none  better  than  Moses  presented  in  favor  of 
the  resurrection,  in  one  verse,  it  would  be  our  duty  to 
Luke  XX.  believe  it.  "  Now  that  the  dead  are  raised, 
37,  38.  even  Moses  shewed  at  the  bush,  when  he  called 
the  Lord  the  God  of  Abraham,  and  the  God  of  Isaac,  and 
the  God  of  Jacob."  Here  the  doctrine  of  the  resurrection 
is  not  taught  ea:plicitly,  but  implicitly.  It  is  implied. 
For  the  Lord  is  not  a  God  of  the  dead,  but  of  the  living. 
But  the  resurrection  is  not  taught  more  plainly,  in  this 
passage,  than  infant  baptism  is  in  very  many.  Take  the 
covenant  of  God  with  his  people,  (Heb.  viii.  10,)  ^'  I  will 
be  to  them  a  God."  The  token  of  this  covenant  he  com- 
manded them  to  put  upon  their  children,  and  they  did  it 
for  thousands  of  years  ;  and  he  did  not  tell  them  to  with- 
hold it  when  he  changed  the  token.  Here  infant  baptism 
is  as  really  implied,  and  as  plainly  taught,  as  the  resurrec- 
tion was  when  the  Lord  declared  himself  the  God  of 
Abraham,  Isaac,  and  Jacob.  The  want  of  explicit  war- 
rant would  no  more  justify  us  in  disbelieving  infant  bap- 
tism, than  it  would  the  Sadducees  in  disbelieving  the  re- 
surrection of  the  dead. 

It  has  been  shewn,  that  the  word  rendered  teach  in  the 
text,  means  to  proselyte  or  disciple.  And  in  order  to 
illustrate  the  doctrine  of  this  discourse,  I  remark, 

2.  Infants  may  be  the  disciples  of  Christ. 

I  know  that  some  of  our  brethren  consider  it  altogether 
inconsistent  with  the  situation  of  children  to  call  them 
disciples  of  Christ.  But  let  us  think  on  this  a  little.  A 
disciple  is  a  scholar — this  is  the  meaning  of  the  word. 
And  a  child  is  a  scholar  before  he  learns  his  lesson,  as 
well  as  afterwards.  He  is  reckoned  a  scholar,  when 
he  is  committed  to  the  care  of  the  instructer,  or  has 
his  name  put  down  with  others  who  belong  to  the 
school,  whether  he  puts  his  name  down  himself,  or  his 
parents  put  it  down  for  him.     The  church  is  the  school 


11 

of  Christ.  The  names  of  all  those  to  whom  the  token  of 
God's  gracious  covenant  is  applied  belong  upon  the  re- 
cords of  the  church.  They  are  specially  connected  with 
the  church  as  her  children,  included  in  her  covenant, 
committed  to  her  watch,  and  care,  and  prayers.  And 
they  are  in  a  special  manner  committed  to  God — devoted 
to  him — cast  upon  him  as  the  Psalmist  was.  He  says, 
"  I  was  cast  upon  thee  from  the  womb  ;  thou  Psalms 
art  my  God  from  my"  birth.  xxii.  10. 

Parents  should  train  up  their  children  in  the  way  they 
should  go.  This  is  the  command  of  God.  **  Train  up  a 
child  in  the  way  he  should  go  ;  and  when  he  is  prov. 
old,  he  will  not  depart  from  it."  But  what  is  xxii.  6. 
the  way  in  which  the  child  should  go  ?  The  child  should 
devote  himself  to  God,  to  be  instructed  and  sanctified. — 
The  parents  then  should  devote  him  to  God.  The  child 
should  dedicate  himself  to  GoA  publicly .  The  parents  then 
should  dedicate  him  to  God  publicly.  The  child  should 
commit  himself  to  the  watch,  and  care,  and  prayers  of 
Christians,  and  walk  with  wise  men,  that  he  may  be 
wise.  "  He  that  walketh  with  wise  men  shall  Prov. 
be  wise  ;  but  a  companion  of  fools  shall  be  de-  xiii.  20. 
stroyed."  The  parent,  then,  shcfuld  commit  him  to  the 
affectionate  and  prayerful  attention  of  the  wise  and  good. 
The  child  should  put  down  his  name  with  the  followers 
of  Christ,  or,  as  it  is  written,  "  Subscribe  with  Isaiah 

his  hand  unto  the  Lord."  The  parent,  then,  xliv.  5. 
should  subscribe  for  him,  when  he  cannot  subscribe  for 
himself,  and  act  for  him,  when  he  cannot  act  for  himself, 
as  he  would  sign  a  writing,  and  act  up  promptly  to  duty, 
to  secure  an  earthly  estate  for  the  child.  And  as  he  would 
afterwards  persuade  the  child  to  ratify  what  he  had  done, 
to  secure  for  him  an  earthly  inheritance,  so  should  he, 
but  with  great  earnestness,  persuade  him  to  subscribe  with 
his  own  hand  unto  the  Lord,  and  so  take  hold  of  the  ever- 
lasting covenant,  which  is  well  ordered  in  all  things  and 
sure ;  that  it  may  be  all  his  salvation,  and  all  his  desire. 

3.  Infants  have  been  disciples  of  Christ,  in  the  highest, 
and  most  important  sense — that  is,  they  have  been  sancti- 
fied, formed  to  his  image,  and  prepared  for  his  kingdom. 

Samson  is  called  a  Nazarite,  (that  is,  sane-  judges 
tified  or  consecrated)  unto  God  from  the  womb.        xiii.5. 


12 

1  Sam.        It  is  said  of  Samuel,  in  his  infancy,  that  he 
i.  28.  "  worshipped  the  Lord." 

Jere.  The  Lord  says  of  Jeremiah,  "  Before  thou 

^'  ^'  earnest  forth  out  of  the  womb  I  sanctified  thee." 

The   Lord    told   Zacharias  that  his  son  John 
Luke  should   "  be  filled  with  the  Holy  Ghost,  even 

i.  15.  from  his  mother's  womb." 

4.  God  connects  children  with  their  parents  in  cove- 
nant, and  dispenses  his  blessings  and  curses  accordingly. 

God  made  a  covenant  with  Adam,  in  which  his  chil- 
dren were  connected  with  him,  and  deeply  interested — 
and  had  he  continued  obedient,  he  and  his  children 
would  have  found  the  blessings  of  the  covenant  a  glorious 
inheritance.  But  he  disobeyed,  and  he  and  they  felt  the 
Romans  frown  and  curse  of  God.  "  And  we  know  that 
viii.  22.  the  whole  creation  groaneth,  and  travaileth  in 
pain  together  until  now." 

God  made  a  covenant  with  Noah.  In  this  covenant 
his  children  were  included,  and  so  were  we.  The  token 
of  the  covenant  also  was  designed  for  our  good,  and  we 
enjoy  it. 

A  covenant  connexion,  between  parents  and  children, 
is  held  up  pjominently  to  view,  illustrated  and  confirmed, 
and  enforced,  by  the  manner  in  which  God  has  dispensed 
his  blessings  and  curses,  from  Adam  to  the  present  time. 

I  therefore  remark, 

5.  God  bestows  blessings  upon  children  for  their 
parents'  sake. 

He  blessed  Jacob  and  Solomon  for  their  fathers'  sake, 
and  many  others  in  like  manner.  The  parents  of  David, 
and  Samuel ;  Obadiah,  Samson,  Isaiah,  Jeremiah,  John, 
and  Timothy,  were  professors  of  religion,  and  their 
children  were  distinguished  as  the  favorites  of  Heaven. 

Special  blessings  have  often  been  bestowed  upon  chil- 
dren for  such  reasons  as  these ;  *'  For  thy  father  Abra- 
Gen.  ham's  sake." — *'  For  thee  have  I  seen  righteous 

vii.  1.  before  me  in  this  generation." — "  For  David 

my  servant's  sake." — And  such  children  are 
Rom.  *<  beloved    for   their   fathers'    sakes." — ''  They 

j^'  ?^'  are  the  seed  of  the  blessed  of  the  Lord,  and 
lxv!\3.       their  offspring  with  them."    On  the  other  hand, 


13 

little  ones  are  often  destroyed  on  their  parents'  Deut. 

account.     Such  is  the  connexion  between  them  "•  34. 

that  God  visits  the  iniquity  of  the  fathers  upon  the  chil- 
dren. 

But  if  God  has  special  blessings  for  children  on  their  pa- 
rents' account,  it  is  highly  proper  that  the  parents  should 
enjoy,  and  improve  the  token  of  such  blessings.  It  is  calcu- 
lated to  encourage,  and  strengthen,  and  urge  them  forvv^ard 
in  parental  duty.  And  this  is  the  case,  v^hen  the  covenant 
and  the  token  are  understood,  and  embraced,  as  coming 
from  God,  to  aid  us  in  the  way  to  heaven.  And  if  it  is 
right  that  children  should  have  special  blessings  by  the 
agency  of  their  parents,  and  on  their  account ;  it  must  be 
right  that  they  should  have  the  token  of  the  blessing. 
If  one  is  agreeable  to  the  will  of  God,  the  other  must  be. 

But  I  will  mention  one  other  intance,  in  which  children 
were  blessed  for  their  parents'  sake.     "  By  faith     Hebrews 
Noah  being  warned  of  God,  prepared  an  ark        xi.  7. 
to  the  saving  of  his  house."  And  the  reason  that  the  Lord 
gave    for  calling    him   and  his   family  into  the  ark  was 
this ;  "  For  thee  have  I   have  seen  righteous." 
"  And   the  Lord  said  unto  Noah,  Come  thou,       Genesis 
and  all  thy  house,  into  the   ark  ;  for  thee  have         ^"*  ^• 
I    seen  righteous   before    me    in   this    genera- 
tion."    "  The  like  figure  whereunto  even  bap-        1  Peter 
tism  doth  also  now  save  us."*     "  Blessed  is  the        m.21. 
man  that  feareth  the  Lord — His  seed   shall  be      Psalms 
mighty  upon  the  earth  :  the  generation  of  the     ^^"'  ^'  ^' 
upright  shall  be   blessed."     ''Because  he  loved  Deut. 

thy  fathers,  therefore  he  chose  their  seed   after  '^-  37. 

them."     *' Only   the    Lord  had  a  delight  in  thy  x.  15. 

fathers  to  love  them,  and  he  chose  their  «eed  after  them, 
even  you  above  all  people." 

6.  It  is  reasonable,  and  scriptural,  that  grace,  as  well 
as  sin,  should  abound,  in  the  connexion  between  parents 
and  children. 

* — ''{not  the  putting-  away  of  the  filth  of  the  flesh,  but  the  euiswer  of  a  good 
conscience  towards  God.")  'In  this  baptism  the  parent  who  has  the 
righteousness  of  faith,  answers  a  good  conscience  towards  God,  by  com- 
plying with  his  requirement,  according  to  the  like  figure  presented  in  the 
case  of  Noah  ;  Come  thou  and  thy  family  into  the  ark.'  Thus  children  are 
blessed  on  their  parents'  account,  as  the  children  of  Noah  were  on  his  ac- 
count. 


14 

Romans  Sin  has  abounded  in  this  connexion.     "  By 

V.  12.  one  man  sin  entered  into  the  world."  Such 
was  the  connexion  between  Adam  and  his  children,  that 
they  became  sinners  in  consequence  of  his  sin.  And 
such  has  been  the  connexion  between  parents  and  chil- 
dren ever  since.  And  is  not  the  remedy,  provided  for 
the  ruins  of  the  fall  adequate  to  the  disease,  and  adapted 
Romans  to  its  operations?  **  For  as  by  one  man's  dis- 
V.  19, 20.  obedience  many  were  made  sinners ;  so  by  the 
obedience  of  one  shall  many  be  made  righteous. — But 
where  sin  abounded,  grace  did  much  more  abound." 
Exodus  '  For  the  Lord  is  a  jealous  God,  visiting  the 
XX.  5, 6.  iniquities  of  the  fathers  upon  the  children  unto 
the  third  and  fourth  generation  of  them  that  hate  him ; 
but  showing  mercy  unto  thousands  of  generations  of  them 
that  love  him.'  And  as  the  natural  connexion  between 
parents  and  children  so  exposes  them  to  destruction  ; 
how  reasonable  is  it,  that  God  should  establish  a  gracious 
connexion,  as  favorable  to  their  salvation.  How  eminent- 
ly wise  and  proper  ! 

7.  God  established  his  gracious  covenant  with  Abra- 
ham and  all  Christians,  for  an  everlasting  covenant.  The 
covenant  is  this  ;  **  To  be  a  God  unto  thee,  and  to  thy 
see4  after  thee.  I  will  establish  my  covenant  between 
me  knd  thee,  and  thy  seed  after  thee  in  their  generations 
for  an  everlasting  covenant  to  be  a  God  unto  thee  and  to 
thy  seed  after  thee."  All  Christians  are  Abraham's  seed. 
I  repeat  it ;  all  Christians — all  that  are  Christ's,  are  Abra- 
Gal.  ham's  seed.     "  If  ye  be  Christ's  then  are  ye 

iii.  29.  Abraham's    seed,  and    heirs  according  to  the 

promise."     The  Lord   is  your  God,  as  well  as 
28.  the  God  of  Abraham.     "  For  ye  are  all  one  in 

Christ  Jesus."  And  his  covenant  is  essentially  one, 
though  renewed,  and  securing  different  temporal  bless- 
ings at  different  times,  according  to  the  various  circum- 
Xev.  stances  ofhis  people.  This  same  covenant,  "I 
xxvi.  12.  will  be  your  God  and  ye  shall  be  my  people," 
has  been  renewed,  and  is  called  a  new  covenant.  It  is 
called  new  in  comparison  of  the  one  made  with  Israel 
jer.  when  they  were  led  out  of  Egypt.*    ''  In  that  he 

xxxi.  32.       saith  a  new  covenant,   he  hath  made  the  first 
*  The  covenant  made  at  Sinai,  or  Horeb.    Deut.  v.  1—4. 


15 

V,    /*• 
old.     Now  that  which   decayeth   alfi^  waxeth      Heb. 
old,  is  ready  to  vanish  away."     The  covenant    viii.8— 13. 
is  also  new  in  the  same   sense  that  the  com- 
mandment to  love  one  another  is  new,  "  Because         i  John 
the  darkness  is  past    and   the  true   light  now  »•  ^• 

shineth."  But  though  the  covenant  is  new  in  these  re- 
spects, yet,  like  the  commandment,  it  existed  long  before 
the  days  of  our  Saviour's  incarnation.  The  God  of  his 
people,  is  a  title  in  which  the  Lord  delights.  He  said  to 
Moses;  "The  Lord  God  of  your  fathers,  the  God  of 
Abraham,  the  God  of  Isaac,  and  the  God  of  Ja-  Exod. 
cob,  is  my  name  forever,  and  this  is  my  memo-  ">•  1^- 
rial  unto  all  generations."  Some  suppose  it  was  only  a 
temporal  covenant,  and  secured  only  temporal  blessings. 
But  the  Scriptures  plainly  teach  us,  that  it  was  an  ever- 
lasting covenant,  and  secured  a  resurrection  to  future  life 
and  glory,    "  Now  that  the  dead  are  raised,  even  Luke 

Moses  shewed  at  the  bush,  when  he  calleth  the         xx.  37. 
Lord,  the  God  of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob."     '*  God  is  not  ashamed  Heb. 

to  be  called  their  God,  for  he  hath  prepared  for  »•  16. 
them  a  city."  Here  we  are  taught,  that  God  would  have 
been  ashamed  to  be  called  their  God,  had  he  not  prepared 
for  them  a  Heavenly  city,  according  to  his  covenant, 
which  included  their  resurrection  to  future  life  j^^^ 

and  glory.  He  is  the  God  of  him  that  over-  xxi.  7. 
cbmeth. 

There  are  also  many  other  considerations,  presented  in 
the  Scriptures,  which  shew,  that  the  covenant,  established 
with  Abraham  and  his  seed,  is  continued;  that  it  is  highly 
spiritual^  and  gracious;  and  that  it  has  its  fulfilment 
only,  by  the  coming  of  Christy  and  the  saving  power  of 
his  Gospel. 

St.  Paul  tells  us,  that  Abraham  is  the  father  Rom. 
of  all  Christians,  as  it  is  written  in  the  cove-  iv.  16, 17. 
nant.  The  covenant  then  is  fulfilling,  as  fast  as  people 
become  the  children  of  Abraham  by  faith,  and  will  con- 
tinue as  long  as  they  are  his  children ;  that  is,  as  long  as 
they  are  Christians,  even  forever. 

The  promise,  that  Abraham  should  be  the  heir  of  the 
world,  by  being  made  the  father  of  all  nations,  and  hav- 
ing them  blessed  in  him  as  his  children — this  promise 


16 

was  not  to  Abraham,  or  to  his  seed  through  the  law,  but 

Rom.       through  the  righteousness  of  faith.     Again,  it  is 
iv.  13,16.     of  faith,  that  it  might  be  by  grace,  &c. 
Rom.  Christ   was    a    minister  of  the  covenant   of 

XV.  8,  which  circumcision  was  a  seal,  to  confirm  it. 

Gal.iii.17.         It  was  confirmed  in  Christ. 

It  included  the  promise  of  a  Saviour,  and  the  blessings 
of  salvation.  It  was  only  through  Christ,  that  Abraham 
could  be  made  the  father  of  believers,  for  they  became  his 
children,  by  faith  in  Christ.  It  is  in  this  way  that  the 
nations  are  blessed  in  him,  according  to  the  covenant. 
Gal.  The  Gospel  was  preached  to  Abraham,  in  the 

^iii.  8.  covenant  God  established  with  him. 

Gal.  iii.  In  this  covenant,  faith  was  the  condition  of 

Rom.  iv.      justification. 

In  view  of  these  things,  it  is  abundantly  manifest,  that 
the  covenant  established  with  Abraham  dnd  his  seed,  is 
continued,  and  that  it  is  highly  spiritual  and  gracious. 
Some,  however,  have  thought  the  covenant  peculiar  to  the 
Rom.  Jews.  But,  **  Is  he  the  God  of  the  Jews  only? 
iii.  29, 30.  Is  he  not  also  of  the  Gentiles  ?  Yes  of  the  Gen- 
tiles also  ;  seeing  it  is  one  God  which  shall  justify  the 
circumcision  by  faith,  and  the  uncircumcision  through 
faith." 

And  here,  let  it  be  particularly  observed,  and  remem- 
bered, that  circumcision  was  the  token  of  this  covenant, 
till  Chffst  came,  and  instituted  baptism  as  the  mark  of 
his  flock. 

8.  The  covenant,  which  God  established  with  Abra- 
ham and  all  Christians,  included*  their  children  in  such 
a  manner,  that  the  token  of  the  covenant  belonged  to 
them,  and  was  applied  to  them,  by  the  command  of  God. 

Temporal   blessings    have    been    connected   with  this 

covenant,  or  included  in  it  more  or  less,  according  to  the 

circumstances  of  ihe  church.     "Godliness  is"  now,  and 

1  Tim.         always  has  been,  **  profitable   unto  all    things, 

iv.  8.         having  the  promise  of  the  life  that  now  is,  as 

well  as  of  that  which  is  to  come." 

Biit  the  sum  and  substance  of  the  covenant  was  this, 

*  See  note  on  page  5, 


17 

"  To  be  a  God  unto  thee  and  to  thy  seed  after  thee." 
God  says  to  Abraham,  "  I   will  establish  my        Gen. 
covenant  between  me   and  thee,  and  thy  seed        xvii.7. 
after  thee,  in  their  generations,  for  an  everlasting  cove- 
nant ;  to  be  a  God  unto  thee  and  to  thy  seed  after  thee." 

This  covenant  included  infants.  And  whatever  may 
be  doubtful  about  the  manner  in  which  it  included  them, 
or  what,  or  how  much,  it  included  for  them— one  thing  is 
not  doubtful,  but  this  one  thing  is  certain,  it  included 
them  in  such  a  manner,  that  the  token  of  the  covenant 
belonged  to  them,  and  was  applied  to  them,  by  the  com- 
mand of  God. 

Please  to  remember,  my  hearers,  that  this  covenant 
was  established  with  Abraham  and  with  all  Christians. 
And  if  the  token  of  this  covenant  belonged  to  the  infants 
of  Abraham  and  other  Christians,  and  was  applied  to 
them  ;  it  also  belongs  to  the  infants  of  Christians  now. 
The  change  of  the  seal,  or  token,  does  not  alter  the  cov- 
enant, any  more  than  changing  the  seal  qf  a  letter  alters 
what  is  written  in  the  letter. — All  with  whom  the  cove- 
nant was  established,  for  an  everlasting  covenant  are  still 
2wcluded  in  it,  if  God  has  not  ca^cluded  them  from  it,  for 
no  other  one  has  any  right  to  exclude  them. — And  all, 
who  are  included  in  the  covenant,  have  a  right  to  the  seal 
or  token  of  the  covenant.  All  Christians  then  have  this 
right  for  themselves,  and  for  their  children — for  they 
were  included  in  the  covenant  themselves,  and  their  chil- 
dren were  included  in  such  a  sense,  that  the  token  of  the 
covenant  belongs  to  them,  and  was  applied  to  them,  by 
the  command  of  God.  And  what  God  has  thus  joined 
together,  let  not  man  put  asunder. 

9.  Baptism  has  no  higher,  or  more  spiritual  character, 
than  circumcision. 

The  circumcision  of  the  flesh  had  a  signification  highly  . 
spiritual.     It  pointed  to  the  heart — to  its  natural  corrup- 
tion, and  its  renewal  by  divine  grace.     This  is  evident 
from    the    following    passages ;    "  Circumcise  Deut. 

therefore  the  foreskin  of  your  heart : — And  the  x.  16. 

Lord  thy  God  will  circumcise  thine  heart,  and 
the  heart  of  thy  seed,  to  love  the  Lord  thy  God  Deut. 

with  all  thine  heart,  and  with  all  thy  soul.    Cir-         »a.  6. 
2* 


18 

Jer.  cumcise  yourselves  to  the  Lord,  and  take  away 

*^-  *•  the  foreskins  of  your  heart.     Circumcision  is 

iL29.'  ^^^*  ^^  ^^?  he^LTt,  in  the   spirit,  and  not  in  the 

.^  jj  letter.     Circumcision,  a  seal  of  the  righteous- 

ness of  the  faith.  For  we  are  the  circumcision, 
Philip.  which  worship  God  in  the  spirit,  and  rejoice  in 
iii.  3.  Christ  Jesus,  and  have  no  confidence  in  the 

flesh.     Ye  are    circumcised    with  the   circum- 
Col.ii.ll.     cision   made  without  hands,  in  putting  off  the 
body  of  the  sins  of  the  flesh." 

The  obligations  that  circumcision  involved,  were  great, 
and  when  they  were  performed,  it  was  profitable.  "  For 
Gal.  V.  3.  I  testify  again  to  every  man  that  is  circumcised, 
Rom.  ^^^^  ^^  ^^  ^  debtor  to  do  the  whole  law.     For 

ii.  25!  circumcision  verily  profiteth  if  thou  keep  the 

Rom.  law.     What   profit   is   there  of  circumcision? 

iii.  1, 2.        Much  every  way. 

Col.  ii.  Spiritual  circumcision  and  spiritual  baptism 

^^f  12-         are  spoken  of  as  being  the  same. 

According  to  the  meaning  of  circumcision  then,  it 
was  no  better  suited  to  the  character  and  condition  of 
infants,  than  baptism. 

10.  Isaac  was  a  child  of  the  promise  of  the  Lord  to 
Abraham,  "  To  be  a  God  to  him  and  his  seed."  And 
this  promise,  so  included  Isaac's  infants,  as  to  give  him  a 
Gal.  right  to  the  token  of  it  for  them.  "Now,  we, 
iv.28.  brethren,  as  Isaac  was,  are  the  children  of  pro- 
mise." We  then,  like  Isaac,  have  a  right  to  the  token  of 
the  promise  for  our  infants. 

11.  In  revivals  of  religion  God  is  richly  manifesting  a 
special  regard  for  those  who  have  been  dedicated  to  him 
in  baptism. 

**  During  the  year  past,  the  churches  belonging  to  the 
Synod  of  Kentucky  have  been  visited  with  a  special  out- 
pouring of  the  Holy  Spirit,  and  from  three  to  four  thou- 
sand additions  have  been  made  to  them.  A  very  large 
proportion  of  these  converts  were,  in  early  life,  consecrat- 
ed to  God  by  Baptism." 

"  In  1815,  there  were  received  into  the  second  church 
in  Boscawen,  at  one  time,  thirty-one ;  twenty-one  of 
whom  were  baptized  in  infancy.  A  young  man,  educated 
a  Baptist  was  a  spectator  of  this  interesting  scene.     He 


19 

was  filled  with  wonder  and  disappointment,  that  ten  only 
of  this  number  were  then  to  be  baptized.  As  he  return- 
ed from  meeting,  he  asked  an  aged  professor,  if  this  were 
not  an  uncommon  case,  that  so  great  a  proportion  of  the 
converts  were  baptized  in  infancy  ?  The  professor  an- 
swered no, — it  was  very  common  for  far  the  largest  pro- 
portion of  converts  in  a  revival,  to  be  those  who  were 
dedicated  to  God  in  infant  baptism.  The  young  man 
replied,  with  no  little  feeling,  '  If  it  he  so,  then  sure- 
ly,  God  has  respect  to  his  everlasting  covenant.'  And 
(says  the  pastor  of  the  above  mentioned  Church)  I  have 
•the  satisfaction  to  add,  that  this  young  man,  some  time 
after  this^.  became  hopefully  pious,  and  has,  for  years, 
been  a  very  exemplary,  active,  and  influential  member  of 
the  church  of  which  I  am  pastor."  The  same  church, 
"  in  1820,  received  at  one  time  twenty-eight ;  of  whom 
twenty-one  had  been  baptized  in  infancy." 

About  one  hundred  were  received  to  the  church  in 
Canterbury,  in  1810  and  1811.  Only  twelve  of  this 
number  were  baptized  at  the  time  of  their  public  profes- 
sion. 

Many  more  such  facts  might  be  mentioned ;  and  is  it 
not  remarkable  that  they  so  frequently  exist  in  places, 
where  those  dedicated  to  God  in  their  infancy  constitute 
but  a  small  proportion  of  the  whole  ? 

*•'  As  fruits  of  a  revival  in  Francistown,  in  1812,  seven- 
ty-nine were  added  to  the  church.  Seventy-five  of  this 
number  were  baptized,  on  the  faith  of  their  parents,  in 
early  life." 

In  the  west  parish  of  Chester,  during  the  nine  years 
ministry  of  the  Rev.  Clement  Parker,  ^y?/jfy  professed  reli- 
gion. All  but  one  had  been  devoted  to  God  in  baptism 
by  their  parents.  Surely,  God  has  respect  to  his  everlast- 
ing covenant,  and  to  the  children  of  the  covenant  who 
are  marked  for  him. 

12.  Infant  baptism  promotes  the  design  of  the  relation 
between  parents  and  children. 

This  relation  is  the  most  important,  tender*,  and  en- 
dearing. Its  design  is  to  train  up  children  for  happiness, 
usefulness,  and  for  heaven.  It  involves  duties  of  high 
obligation  and  responsibility,  such  as  are  wisely  adapted, 
as  means,  to  promote  the  high  and  holy  design  of  the 


20 

relation.  But  in  order  to  this,  the  parent  must  be  brought 
to  act  up  to  his  obligations,  and  discharge  his  duty  faith- 
fully. And  so  much  is  depending  here — the  duty  of  the 
parent  is  so  important — his  responsibility  so  great,  that 
if  he  is  a  Christian,  he  often  feels  a  tender  solicitude,  and 
is  ready  to  sink  under  his  burthen. — His  spirit  is  pressed 
— his  heart  labors,  big  with  its  emotions  of  parental  ten- 
derness, and  endearment,  mingling  with  his  sense  of 
accountability,  and  increasing  his  anxiety  for  the  eternal 
welfare  of  his  children,  which  God  has  committed  to  his 
care,  and  for  whom  he  is,  in  a  measure  accountable. 
In  this  situation,  the  parent  needs  special  support  and* 
encouragement.  And  here  God  meets  him  on^the  foun- 
dation of  his  everlasting  covenant — He  presents  it,  show- 
ing that  he  is  rich  in  blessings,  for  parents,  and  for 
children — that  he  has  ever  connected  them  in  covenant — 
regarded  the  connexion  with  peculiar  interest,  and 
crowned  it  with  special  blessings.  This  is  his  memorial 
unto  all  generations.  He  encourages  the  parent  to  take 
hold  of  the  covenant,  and  enter  his  name  for  himself,  and 
Josh.  for  his  children,  resolving,  with  Joshua,  *'  As 
xxiv.  15.  for  me  and  my  house  we  will  serve  the  Lord." 
The  Lord  presents  his  deed  of  the  heavenly  inheritance, 
which  is  himself,  as  the  portion  of  his  people  ;  to  be  a 
God  unto  him,  and  giving  him  all  needed  encourage- 
ment, that  he  will  be  the  God  of  his  children  also,  if  he  is 
faithful  in  the  discharge  of  parental  duty.  But  here,  the 
parent  trembles  again — and  now  God  meets  him  again — 
he  presents  him  a  token  of  his  gracious  regard  to  himself, 
and  his  children.  And  now,  feelings  which  would  other- 
wise be  smothered  in  his  bosom — feelings  which  would 
otherwise  sink  or  be  restrained,  under  the  awful  weight 
of  his  responsibility,  he  is  encouraged  to  put  forth  in  a 
faithful  discharge  of  parental  duty — I  say,  baptism  here 
affords  the  parents  special  encouragement,  for  it  is  a 
token  or  pledge  of  the  covenant  faithfulness,  and  compas- 
sion, and  assistance  of  God,  to  help  his  infirmities,  and 
urge  him  and  his  family  forward  in  the  way  to  heaven. 
Baptism  makes  a  merciful  demand  for  feelings,  most  ten- 
der and  endearing,  high  and  holy  ;  and  whilst  it  makes 
the  demand,  it  presents  a  pledge  of  divine  assistance,  to 
encourage,  and  animate,  and  strengthen  us,  in  the  work 


21 

of  training  up  children  in  the  nurture  and  admonition  of 
the  Lord.  Thus  it  promotes  the  high  design  of  the  rela- 
tion subsisting  between  parents  and  children. 

13.  God  can  covenant  with  infants. 

This  has  been  done.  Moses  says  to  the  Israelites,  "  Ye 
stand  this  day,  all  of  you  before  the  Lord  your  God ;  your 
captains,  your  officers,  with  all  the  men  of  Israel,  Deut.  xxix. 
your  little  ones,  your  wives,  that  thou  shouldest  H— 13> 
enter  into  covenant  with  the  Lord  thy  God,  and  into  his 
his  oath,  which  the  Lord  thy  God  maketh  with  thee  this 
day." — "  That  he  may  establish  thee  to-day  for  a  peo- 
ple unto  himself,  and  that  he  may  be  unto  thee  a  God,  as 
he  hath  said  unto  thee,  and  as  he  hath  sworn  unto  thy 
fathers,  to  Abraham,  to  Isaac  and  to  Jacob."  In  this 
case,  God  covenanted  with  infants,  by  the  appointed 
agency  of  their  parents. 

On  this  same  occasion,  God  entered  into  covenant 
with  those  who  were  absent  aiiso.  It  is  written;  "  I  make 
this  covenant,  and  this  oath,  with  him  that  is  not  here 
this  day."  Those  who  were  present,  were  the  appointed 
agents  for  those  who  were  absent,  and  were  called  upon 
to  be  witnesses  to  what  God  had  done  for  them — to  make 
known  to  them  his  covenant,  and  to  persuade  them  to 
embrace  it. 

It  may  appear  strange  to  some  of  you,  my  beloved 
hearers,  that  God  should  thus  covenant  with  people,  by 
the  agency  of  others.  But  I  entreat  you  to  consider  this 
point  well ;  for  it  certainly  appears  to  me,  that  here  is 
much  to  inspire  love,  and  gratitude,  and  prompt  obedi- 
ence. Let  us  then  make  this  inquiry ;  Why  does  God 
covenant  with  infaiits  by  the  agency  of  others  ?  It  is,  that 
.he  may  take  them  in  season,  before  they  are  corrupted, 
and  betrayed,  and  lost,  and  bind  them  to  his  covenant — 
to  his  people — to  his  altar — to  his  throne — to  himself — 
and  to  the  joys  of  his  kingdom,  by  the  bonds  of  his  cove- 
nanted mercy  and  faithfulness.  He  would  thus  hold  them 
back  from  the  darkness  of  his  frown — from  the  consum- 
ing fire  of  his  displeasure — and  the  torment  of  an  ever- 
lasting separation  from  him,  in  outer  darkness,  where  the 
worm  dieth  not,  and  the  fire  is  not  quenched. 

Such  ideas  as  these  are  suggested,  as  the  reason  of  God's 
covenant  transactions  with  the  little  ones,  and  the  absent, 
in  the  instance  we  have  just  noticed. 


22 

You  know,  my  respected  hearers,  that  it  is  common 
and  natural  for  man,  "to  bless  himself  in  his  heart,*' that 
he  does  not  pretend  to  be  a  Christian — that  he  has  not 
covenanted  with  God,  or  joined  the  church,  or  reckoned 
himself  among  the  number  of  the  pious.  As  he  has  not 
done  this,  he  feels  much  more  at  liberty  to  walk  in  his 
own  ways,  saying,  /  shall  have  peace,  however  it  may  be 
with  those  who  do  not  live  up  to  their  profession.  And 
if  my  parents  covenanted  for  me,  and  had  me  baptized,  it 
was  not  my  doings.  I  do  not  wish  to  be  so  religious.  It 
appears  that  God  had  persons  of  this  character  in  view, 
in  the  instance  under  consideration.  And  he  cove- 
nanted with  the  infants,  and  the  absent  to  destroy  the 
force  of  their  objections,  and  restrain  the  wickedness  of 
those  whose  hearts  would  turn  away  from  him,  and  re- 
joice that  they  have  not  entered  into  covenant  with  him, 
and  are,  therefore,  more  at  liberty,  and  less  in  danger,^ 
while  they  live  in  sin.  He  would  not  have  them  feel  this 
liberty,  but  he  would  have  them  feel  that  they  are  exposed 
to  his  curse,  if  they  disregard  the  covenant,  and  if  not, 
that  they  may  inherit  his  blessings.  This  is  according 
to  what  he  tells  us.  He  made  the  covenant,  lest  there 
should  be  man,  or  woman,  or  family,  or  tribe,  whose 
heart  turneth  away  from  the  Lord, — lest  there  should  be 
a  root  that  beareth  gall  and  wormwood ;  and  it  came  to 
pass,  when  he  heareth  the  words  of  the  curse,  (for  breaking 
the  covenant)  he  bless  himself  in  his  heart,  saying,  I  shall 
have  peace,  though  I  walk  in  the  imagination  of  my  heart. 
But  says  Moses ;  the  Lord  will  not  spare  him — all  the 
curses  that  are  written  in  this  book  shall  lie  upon  him, 
and  the  Lord  shall  blot  out  his  name  from  under  heaven. 

God  is  well  acquainted  with  that  principle  of  human 
nature,  which  leads  a  man  to  "  bless  himself  in  his 
heart,"  that  he  has  not  entered  into  covenant  with  God, 
or  joined  the  church,  or  reckoned  himself  among  the 
pious;  and  then  to  bless  himself  in  his  heart  again,  that 
he  is  more  at  liberty  to  live  as  he  pleases,  saying,  I  shall 
have  peace,  though  I  walk  in  the  imagination  of  mine 
heart,  to  add  drunkenness  to  thirst.  He  knows  that  folly 
is  bound  up  in  the  heart  of  a  child,  and  that  the  way  he 
would  take  is  the  way  of  death.  He  therefore  kindly  be- 
sets him  at  his  very  entrance  into  life,  and  compasses  his 


OF  Tfi£      '    'V' 

path  with  favor.     He  draws  forth  uponliim  the  attention^  \  ^ 
of  his  parents,   and  awakens  their  prayerful  solicitude,  .---"' 
and  their  faithful   exertions,  and  encourages  them  to  be 
workers  together  with  him,  for  the  child's  salvation. 

14.  Infants  are  spoken  of  as  breaking  the  covenant  of 
God,  when  the  token  of  it  was  not  applied  to  them. 
*'  The  uncircumcised  manchild,  whose  flesh  of  Gen. 
his  foreskin  is  not  circumcised,  that  soul  shall  xvii.l4. 
be  cut  off  from  his  people  ;  he  hath  broken  my  covenant." 
This  is  said  on  account  of  the  close  religious  connexion, 
which  God  had  established  between  children  and  their 
parents  who  were  in  covenant  with  him.  If  ihei/  were 
in  covenant  with  God,  so  were  their  infants.  God  coye- 
nanted  with  these  infants,  and  they  broke  his  covenant, 
if  the  token  was  not  applied  to  them.  But  in  such  cases 
the  guilt  rests  upon  their  parents  ;  therefore,  God  met 
Moses,  and  sought  to  kill  him,  because  he  did  not  put 
the  token  of  the  covenant  upon  his  child. — He  neglected 
to  circumcise  his  child,  and  was  guilty.  "  And  it  came 
to  pass  by  the  way,  that  the  Lord  met  him,  and  Exodus 
sought  to  kill  him,"  All  who  are  included  in  iv.  24. 
the  covenant,  have  a  right  to  its  seal  or  token,  and  it 
should  be  applied  to  them.  The  covenant,  of  which  cir- 
cumcision was  a  token,  is  not  done  away.  God  estab- 
lished it  with  Abraham  and  his  seed,  that  is,  with  all 
Christians,,  for  an  everlasting  covenant,  to  be  a  God  unto 
him  and  his  seed  after  him.  In  this  high  and  special 
sense,  he  is  now  the  God- — the  portion  of  his  people,  ac- 
cording to  the  covenant  of  promise.  And  their  children 
are  zwcluded  with  them  in  this  covenant,  unless  God  has 
C2:cluded  them  from  it ;  and  the  token  though  changed, 
should  be  applied  to  them.  The  change  of  the  token  no 
more  justifies  parents  in  neglecting  to  put  it  upon  their 
children  than  the  change  of  a  mark  which  a  man  had 
long  put  upon  his  flock,  would  justify  his  servants  in  ne- 
glecting to  mark  the  lambs. 

15.  God  calls  the  infants  of  his  professing  people,  his 
children,  which  they  have  born  unto  him. 

"  Thou    hast  slain  mi/  children — thou   hast    Ezek.  xvi. 
taken  thy  sons  and  thy  daughters,  whom  thou       20,  21. 
hast  born  unto  me,  and  these  hast  thou  sacrificed."     These 
parents  were  professors  of  religion.     They  had  taken  the 


-  24 

covenant  of  God  upon  them,  and  professedly  consecrated 
themselves  and  children  to  his  service.  Their  children 
were  brought  into  a  covenant  relation  to  God,  and  his 
people,  which  he  has  ever  regarded  with  peculiar  interest. 
And  although  their  parents  had  degenerated,  and  become 
wicked ;  yet,  even  their  degeneracy  did  not  deprive  God 
of  his  covenant  right  in  their  children,  or  break  the  estab- 
lished connexion  of  the  children  with  the  church.  He, 
therefore,  asserts  his  right  to  them,  and  his  interest  in 
them,  as  children  of  the  covenant,  to  whom  his  seal  be- 
longed. It  is  on  account  of  this  covenant  relation  to  him, 
and  his  church,  that  he  calls  these  infants  Ms  children, 
which  were  born  unto  him.  It  is  also  on  account  of  this 
covenant  relation  to  God,  and  consecration  to  his  service, 
and  separation  from  the  heathen,  that  the  people  of  Israel, 
including  their  infants,  are  called  "  an  holy  people." 
They  are. repeatedly  called  an  holy  people,  and  their  chil- 
Deut.  dren  the  holy  seed,  as  it  is  written  ;  "  For  thou 

vii.  6.  art  a  holy  'people  unto  the  Lord  thy  God."   *'  Ye 

xiv.  1, 2.  are  the  children  of  the  Lord  your  God."  "  The 
k  2  ^^^^y  ^^^^  ^^^^  mingled  themselves  with  the  peo- 

Isaiah  pie  of  those  lands." — **  The  holy  seed  shall  be 
^*- 13-  the  substance  thereof"  Here  we  can  see 
plainly,  that  God  reckons  the  children  of  his  professing 
J)eople  Ms  children,  and  calls  them  holy^  and  the  holy  seed, 
because  they  were  included  in  his  holy  covenant,  and  con- 
nected with  his  church  by  a  religious  rite,  which  was  a 
mark  of  separation  from  the  heathen,  and  consecration 
to  God.  Let  this  be  remembered — they  were  called  holy, 
not  because  they  were  holy  at  heart,  but  because  they 
were  included  in  God's  holy  covenant,  and  had  the  token 
of  the  covenant  applied  to  them,  and  they  were  thus  con- 
nected with  his  church,  and  marked  as  the  lambs  of  his 
flock. 

On  the  other  hand,  those  who  were  not  included  in  the 
holy  covenant,  or  did  not  have  the  token  applied  to  them, 
and  were  not  connected  with  the  church,  nor  marked 
for  God — ^^such — all  such,  were  considered  uncircumcised 
and  unclean.  They  were  so  called,  till  they  had  united 
with  Israel  in  holy  covenant.  This  distinction  was  made 
by  God,  and  too  little  regarded  by  the  Jews.  *  It  was  un- 
lawful for  the  Jews  to  marry  with  those  of  other  nations, 


25 

who  did  not  unite  with  them  in  their  religion.  And  after 
they  had  unlawfully  married  with  such,  it  was  their 
duty  to  put  them  away,  and  the  children  which  were  born 
of  them,  also,  for  they  were  both  reckoned  unclean. 
Therefore,  we  find   this  confession,  "  We  have  Ezra 

trespassed  against  our  God,  and  have  taken  x.  2, 3. 
strange  wives  of  the  people  of  the  land.  Now  therefore 
let  us  make  a  covenant  with  our  God  to  put  away  all  the 
wives,  and  such  as  are  born  of  them,  according  to  the 
counsel  of  my  lord,  and  of  those  that  trembled  at  the 
commandment  of  our  God,  and  let  it  be  done  according 
to  the  law."  But  when  both  of  the  parents  were  believers, 
or  professed  to  be,  their  children  were  called  holy,  be- 
cause they  were  brought  into  holy  covenant,  and  devoted 
to  God,  and  connected  with  his  church.  For  these  rea- 
sons, the  children  were  called  holy,  when  both  of  the 
parents  were  believers ;  and  for  the  same  reasons,  the 
children  are  now  called  holy,  when  one  of  the  parents  is  a 
believer.  **  Else  were  your  children  unclean  i  Corin. 
but  now  are  they  holy."  vii.  14. 

The  believers  at  Corinth  were  uncertain,  whether  it 
was  their  duty  to  dwell  with  their  unbelieving  compan- 
ions, or  to  put  them  away.  They  therefore  wrote  to  the 
apostle  Paul,  on  the  subject,  and  he  gave  them  this  an- 
swer ;  "  If  any  brother  hath  a  wife  that  belie veth  i  Cor.  vii. 
not,  and  she  be  pleased  to  dwell  with  him,  let  12—14. 
him  not  put  her  away.  And  the  woman  which  hath  an 
husband  that  believeth  not,  and  if  he  be  pleased  to  dwell 
with  her,  let  her  not  leave  him.  For  the  unbelieving  hus- 
band is  sanctified  by  the  wife,  and  the  unbelieving  wife  is 
sanctified  by  the  husband ;  else  were  your  children  un- 
clean ;  but  now  are  they  holy."  Their  children,  then, 
were  not  treated  as  unclean,  but  holy,  that  is,  they  were 
included  in  God's  holy  covenant,  devoted  to  him  in  bap- 
tism, and  connected  with  his  church  as  her  children. 
This  is  a  plain  fact  appealed  to  by  the  apostle.  The 
children  are  holy,  in  a  covenant  sense,  and  therefore,  they 
should  have  the  token  of  the  holy  covenant  applied  to 
them,  as  God  commanded  concerning  the  holy  seed.  It 
is  as  much  the  duty  of  parents  to  apply  the  token  to  their 
children  now,  as  it  ever  was.  Indeed,  God  is  reaching 
farther  after  the  beloved  offspring  of  believers.  He  now 
3 


26 

calls  them  holy,  and  considers  them  fit  subjects  for  the 
seal  of  the  covenant,  when  one  parent  is  a  believer,  the 
same  as  he  formerly  did,  when  both  were  believers.  I 
say  therefore,  he  is  extending  the  cords  of  his  covenant 
love,  and  giving  them  a  greater  scope,  to  take  in  the  chil- 
dren of  his  people  and  save  them.  This  is  according  to 
the  very  spirit  of  the  Gospel.  It  is  expansive  and  benevo- 
lent in  its  character,  spreading  farther  and  wider  its  bles- 
sings, and  giving  greater  support  and  encouragement  in 
parental  duty.  And  here  I  must  add  one  more  declara- 
Romans  tion  of  Scripture, — it  is  this ;  "  If  the  root  be 
xi.  16.  holy,  so  are  the  branches."  Let  us  never  think 
lightly  of  this  connexion,  which  God  has  established,  be- 
tween the  root  and  the  branches,  for  He  says  it  is  holy. 
Let  us  therefore  regard  this  connexion  as  God  does,  and 
treat  it  tenderly,  as  he  does,  not  in  a  natural  sense,  merely, 
but  in  the  holy  sense  of  the  Scriptures.  Let  us  never 
break  this  holy  connexion,  if  we  would  not  see  the  branches 
wither  and  die  an  eternal  death.  God  would  have  given 
us  timely  notice,  if,  in  his  opinion,  the  branches  would 
flourish  better,  by  being  broken  off  from  the  root. 

16.  The  Jews  considered  infants  proseZy^es,  and  Christ 
commanded  his  disciples  to  baptize  proselytes.  He  com- 
manded them  to  proselyte  all  nations,  baptizing  them. 
And  this  certainly  means,  that  the  proselytes,  at  least, 
should  be  baptized. 

We  know  that  the  Jews  made  proselytes  to  their  reli- 
%^^®j[  gion.  We  read  of  them  in  Scripture.  And  the 
^**  *  Jews  considered  infants  proselytes,  as  well  as 
jj  *J^  their  parents.     The  celebrated  Jewish  writer, 

xiii.43.  Maimonides,*  says,  "If  an  Israelite  take  a 
gentile  child,  or  find  a  gentile  infant,  and  baptize  him 
in  the  name  of  a  proselyte,  behold,  he  is  a  proselyte." 
According  to  the  testimony  of  the  Jews  then,  they  con- 
sidered infants  proselytes.  The  apostles  were  Jews.  And 
Christ  commanded  them  to  proselyte  and  baptize.  This 
cannot  mean  anything  less,  than  that  the  apostles  should 
baptize  all  the  proselytes.  And  as  the  Jews  considered 
infants  proselytes,  as  well  as  their  parents,  then,  the  apos- 
tles, who  were  Jews,  must  understand  that  Christ  com- 

*  See  the  testimony  of  others  under  head  19. 


27 

manded  them  to  baptize  infants^  as  well  as  their  parents. 
And  indeed,  it  really  appears,  that  here  is  a  plain  com- 
mand for  infant  baptism.  The  meaning  of  every  com- 
mand, depends  on  the  meaning  of  the  words,  in  the  cir- 
cumstances in  which  they  were  spoken.  And  did  not 
Christ,  when  he  gave  his  apostles  their  commission,  use 
words  as  they  understood  them  ? 

17.  The  church  to  which  the  apostles  belonged,  and 
in  which  they  had  been  educated,  had,  for  two  thousand 
years,  put  the  token  of  the  covenant  upon  the  infants  of 
those  who  professed  religion. 

The  apostles  were  well  acquainted  with  the  practice  of 
their  church,  in  putting  the  token  of  the  covenant  upon 
her  children,  according  to  the  command  of  God.  And  if 
he  did  not  plainly  direct  them  to  stop  this  practice  of  the 
church — to  withhold  the  token  from  infants,  and  not  to 
put  it  upon  them  any  longer — if  he  did  not  thus  direct  the 
apostles,  when  he  changed  the  token  of  the  covenant, 
they  could  have  no  right  to  withhold  it  from  infants,  or 
to  direct  the  church  to  withhold  it.  And  the  apostles 
had  no  such  direction,  and  they  gave  the  church  no  such 
direction,  for  this  plain  reason,  it  was  not  their  duty  to 
withhold  the  token  of  the  covenant  from  infants — this  is 
the  case  with  others,  it  is  not  their  duty.  This  is  known, 
and  felt,  by  many  of  the  ministers  of  Christ,  therefore, 
they  never  tell  the  church,  that  the  token  of  the  covenant 
should  not  be  put  upon  their  children,  or  that  their  infants 
should  not  be  baptized. 

But  others,  our  brethren  too,  beloved  in  the  Lord,  tell 
the  church,  that  their  infants  should  not  be  baptized.  We 
ask  them  why  ?  And  they  answer.  The  token  of  the  cov- 
enant is  changed  ;  circumcision  is  done  away,  and  the 
character  of  the  church  is  improved  ;  that  is,  there  are 
not  so  many  unbelievers  in  it  now,  as  there  were  before 
Christ  came.  These  are  poor  excuses,  indeed,  my  breth- 
ren— The  token  of  the  covenant  is  changed  !  There  are 
not  so  many  unbelievers  in  the  church  as  there  used  to  be, 
when  the  children  were  circumcised!  I  say,  these  are 
poor  reasons,  brethren,  for  withholding  the  token  of  the 
covenant  from  the  children  of  the  church. 

The  case  is  like  this — A  shepherd  has  a  large,  and  valu- 
able flock  of  sheep.     He  has  goats,  also,  in  his  posses- 


28 

sion.  He  has  a  number  of  under  shepherds,  to  take  care 
of  his  flock.  He  suffers  some  of  the  goats  to  go  with  the 
sheep.  He  tells  his  shepherds  what  mark  to  put  upon  his 
flock,  and  they  obey  him.  The  flock  muhiplies,  and  he 
improves  their  pasture.  It  is  clothed  with  a  richer  ver- 
dure, the  dews  distil  more  abundant  and  enriching,  and 
it  exhales  a  sweeter  fragrance.  Now  the  chief  shepherd, 
tells  his  under  shepherds,  not  to  use  the  old  mark  any 
longer,  and  he  gives  them  a  neio  one,  and  commands 
them  to  put  that  upon  the  flock.  They  take  the  mark, 
and  apply  it  to  the  sheep,  and  also  to  the  goats  that  are 
with  them,  but  do  not  apply  it  to  the  lambs.  I  observe 
the  course  they  take,  and  ask  them  why  they  do  so  ?  and 
they  answer ;  **  The  mark  is  changed  ;  and  there  are  not 
so  many  goats  in  the  flock  as  there  used  to  be."  But  these 
answers  are  nothing  to  the  purpose.  They  afford  no  ex- 
cuse for  neglecting  to  mark  the  lambs.  The  question  is ; 
Did  the  chief  shepherd,  when  he  changed  the  mark,  tell 
you  not  to  put  it  upon  the  lambs,  as  you  used  to  do  ?  If 
he  had,  this  would  settle  the  point.  But  they  confess  he 
did  not.  I  then  urge  the  question ;  How  came  you 
not  to  mark  the  lambs  ?  Is  not  the  mark  you  now  have, 
applied  to  the  sheep,  and  even  some  of  the  goats,  as  the 
other  was  ?  Is  it  of  any  higher  character  than  the  other  1 
Could  it  not  be  as  easily,  and  as  pleasantly  applied  to  the 
lambs  ?  But  the  records  of  their  master,  and  the  his- 
tory of  his  flock,  present  no  answer  to  these  questions, 
which  justifies  the  shepherds,  in  not  marking  the  lambs. 

Now  all  this  is  a  just  representation  of  facts,  that  exist, 
in  connexion  with  the  cause  of  Christ.  He  is  the  chief 
and  good  shepherd  of  Israel,  who  gave  his  life  for  the 
sheep.  He  feeds  his  flock  like  a  shepherd.  He  gathereth 
the  lambs  in  his  arms,  and  carrieth  them  in  his  bosom. 
His  ministers  are  his  under  shepherds.  Those  in  covenant 
with  him,  are  his  flock.  Some  of  this  number,  at  every 
period,  have  been  wicked  men,  such  as  Christ  will  con- 
sider goats  in  the  day  of  judgment.  He  gave  his  minis- 
ters command  to  apply  the  mark  of  circumcision  to  those 
who  joined  his  church,  his  flock,  or  entered  into  covenant 
with  him.  He  considered  the  infants  of  his  people  in 
covenant  with  him,  and  called  them  holy,  and  his  chil- 
dren,  and  ordered  them  to  be  marked  for  him,  and  so  it 


29 

was,  and  so  it  is  still.  But  when  he  improved  the  condi- 
tion of  his  flock,  and  shed  new  light  and  joy  around 
them,  he  changed  the  mark  of  circumcision,  for  baptism; 
and  commanded  his  ministers  to  proselyte  all  nations, 
baptizing  them.  And  the  new  mark,  baptism,  is  of  no 
higher  character  than  the  other  was.  Circumcision  ica$ 
a  seal  of  the  righteousness  of  faith,  and  baptism  has  no 
higher  character. 

But  if  the  Lord  is  a  God  to  his  people  noiv,  in  a  sense 
as  high  and  holy  as  he  was  to  Abraham  and  Israel — if 
his  people  are  now  interested  in  the  righteousness,  of 
faith,  of  which  circumcision  was  a  seal — and  if  God  has 
not  broken  the  covenant  connexion  between  them  and  their 
children,  and  their  children  and  himself,  then,  this  cove- 
nant connexion  is  strong,  and  we  have  no  right  to 
break  it — their  right  to  the  token,  or  seal,  of  the  covenant, 
is  good,  and  we  have  no  right  to  withhold  it  from  them. 

Hence,  it  clearly  appears,  that  it  must  have  been  very 
plain  to  the  apostles,  and  may  be  very  plain  to  us,  that 
baptism,  the  token  or  seal  of  God's  gracious  and  everlast- 
ing covenant,  should  be  applied  to  the  infants  of  God's 
believing  covenanting  people.  This  will  further  appear, 
if  we  consider, 

18.  The  apostles  well  knew,  that  God  had  declared, 
that  when  he  should  multiply,  and  glorify  his  people,  their 
children  should  be  as  aforetime. 

Their  children  should  be  as  aforetime,  so  far  as  God- 
did  not  direct  to  the  contrary.  Aforetime,  they  were  in- 
cluded in  the  covenant  of  God  with  his  people,  and  the 
token  of  the  covenant  belonged  to  them,  and  was  applied 
to  them,  by  the  command  of  God.  This  was  a  great  pri- 
vilege, one  which  the  Scriptures  teach  us,  profited  much 
every  way.  The  days  of  the  Gospel,  are,  especially,  the 
season  in  which  God  multiplies  and  glorifies  his  people. 
And  as  the  apostles  knew,  that  the  Scriptures  xlid  not  set 
children  aside  from  the  privileges,  and  token  of  the  cove- 
nant, although  the  token  was  changed,  therefore,  they 
must  also  know,  that,  in  these  respects,  the  children 
should  be  as  aforetime.  If  the  apostles  knew  these  things, 
it  must  have  been  very  plain  to  them,  and  may  be  to  us, 
that  baptism,  the  token  of  the  covenant,  should  be  applied 
to  the  infants  of  believers  in  covenant  with  God. 
3* 


30 

But  this  will  appear  still  more  evident,  if  we  consider, 

19.  Baptism  was  in  use  before  the  days  of  our  Sa- 
viour. 

Although  baptism  was  in  use  before,  it  was  not  called 
Christian  baptism,  till  since.  Just  as  good  people  existed 
before,  but  were  not  called  Christians  till  since.  That 
baptism  was  in  use  before  the  days  of  our  Saviour,  we 
have  not  only  the  testimony  of  many  human  authors, 
but  we  have  the  unerring  testimony  of  the  word  of  God. 

Saint  Paul,  speaking  by  inspiration  of  God,  plainly 
tells  us,  that  the  Jews  had  ( Diaphorois  Baptismois)^  di- 
1  Cor.  vers  baptisms.  And  the  same  apostle  tells  us 
X-  2.  that  the  Israelites  were  all  baptized,!  when  they 

Exod.  passed  through  the  sea,  on  dry  ground.     More- 

XIV. 21,22.  over,  the  question  put  to  John,  by  the  priests 
and  Levites  whom  the  Jews  sent  to  inquire  who  he  was, 
shows  that  baptism  was  no  ncio  thing.  They  ask  him ; 
John  *' Why  baptizest  thou  then  if  thou  be  not  that 

i. 25.  Christ,  nor  Elias,  neither  that   prophet?"     It 

clearly  appears  from  this  question,  that  the  priests  and 
Levite$  were  well  acquainted  with  baptism.  For  they 
do  not  ask  John,  **  What  meanest  thou  by  this  new  cere- 
mony ?"J  But  '*  Why  baptizest  thou  then,  if  thou  be  not 
that  Christ,  nor  Elias,  neither  that  prophet  ?"  Baptism 
then  was  certainly  in  use,  before  the  words  of  our  text 
were  spoken.  And  as  our  Saviour  did  not  mention  either 
infants,  or  adults,  particularli/ ^  but  used  the  word  nations, 
which  includes  all  ages,  he  could  not  be  understood,  by 
the  apostles,  to  exclude  any  from  baptism,  who  had  be- 
fore, been  the  subjects  of  it.  But  the  apostles  would 
naturally  understand,  that  they  should  baptize  adults  onlt/, 
or  adults,  and  infants  also,  according  to  the  practice  of 
the  church  and  nation  to  which  they  belonged,  so  far  as 
Christ  did  not  direct  them  to  the  contrary.  If  it  were 
the  former  practice  of  their  church  and  nation  to  exclude 
infants  from  baptism,  thei/  would,  of  course,  exclude  them 
from  Christian  baptism.     But  on  the  other  hand,  if  it 

*  Greek  Testament,  Heb.  ix.  10. 

t  The  Israelites  took  their  liftle  ones  with  them  when  they  left  Egj'pt.but 
whether  they  had  any  at  the  time  of  their  baptism  in  the  sea,  the  Scriptures 
do  not  tell  us. 

X  Dr.  Lathrop's  Disc,  page  42. 


31 

was  not  the  practice  of  their  church  and  nation  to  exclude 
infants  from  baptism,  they  would  not  do  it,  unless  they 
were  particularly  directed  to.  The  practice  of  the  church 
and  ecclesiastical  body,  with  which  they  were  well  ac- 
quainted, and  to  which  they  belonged,  would  have  the 
same  influence,  in  determining  the  meaning  of  their  com- 
mission, as  the  practice  of  the  church  and  ecclesiastical 
body,  to  which  missionaries  belong,  has,  in  determining 
the  meaning  of  their  commission.  The  apostles  were 
missionaries.  But  what  is  this  influence  which  a  former 
practice  has,  on  a  commission  of  our  missionaries  to  the 
heathen?  It  determines  the  meaning  of  their  commission, 
in  regard  to  the  proper  subjects  of  baptism. 

A  Baptist  minister  is  commissioned  to  go  and  preach 
the  Gospel  to  the  heathen,  and  administer  the  ordinances, 
baptism,  and  the  Lord's  supper.  And  he  concludes,  at 
once,  that  it  is  according  to  his  commission,  to  exclude 
infants  from  baptism.  But  why  does  he  so  conclude  ? 
because  this  was  the  practice  of  the  whole  religious  body 
to  which  he  belonged,  and  he  knows,  if  they  had  intend- 
ed any  alteration  in  favor  of  baptizing  infants,  they  would 
have  mGiiiion^d  li^'particularhj ,  in  this  commission.  But 
as  no  alteration  of  this  kind  is  mentioned,  he  firmly  be- 
lieves, that  no  such  alteration  was  intended.  Though  no 
age,  or  sex,  is  particularly  mentioned,  he  considers  his 
commission  directing  him  to  baptize  adults  only,  accord- 
ing to  former  practice. 

But  a  missionary  who  is  not  a  Baptist — one  who  has 
grown  up  amidst  the  practice  of  baptizing  infants,  and 
understands  the  duty,  and  knows  it  to  be  practised  by 
the  church,  and  ecclesiastical  body,  to  which  he  belongs — 
such  a  missionary,  when  he  is  commissioned  to  go  and 
preach  the  Gospel  to  the  heathen,  and  administer  the  or- 
dinances, baptism,  and  the  Lord's  supper,  understands, 
that  he  is  to  baptize  infants.  Indeed,  he  has  no  doubt, 
that  it  is  according  to  his  commission  to  baptize  them. — 
But  why  ?  Because  it  is  the  practice  of  his  brethren,  in 
that  religious  connexion  to  which  he  belongs. 

When  I  was  ordained  as  an  evangelist,  the  charge 
which  I  received,  contained  this  direction  ;  "  Administer 
baptism  and  the  Lord^s  supper  to  proper  subjects  J'  By 
this  I  understood,   that  I  was  to  baptize  infants.     The 


S2 

religious  connexion  to  which  I  belong  have  always  prac- 
tised it.  And  when  I  received  my  commission  to  go 
forth  as  an  evangelist,  I  understood  that  it  included  the 
duty  of  infant  baptism,  because  that  commission  did  not 
direct  me  not  to  baptize  them.  These  were  the  circum- 
stances in  w4iich  I  received  my  commission,  and  this  is 
the  manner  in  which  I  understood  it.  ]\lissionaries  to 
the  heathen  receive  their  commission,  in  the  same  cir- 
cumstances, and  understand  it  in  the  same  manner.  The 
apostles  received  their  commission  in  like  circumstances, 
and  must  have  understood  it  in  like  manner.  They  were 
Jews,  and  they  received  their  commission  from  a  Jew. 
He  directed  them  to  administer  baptism  to  proper  sub- 
jects. The  religious  connexion  to  which  they  belonged, 
and  in  which  they  had  been  educated,  applied  the  token 
of  the  covenant  to  infants.  Hence,  though  the  token  was 
changed,  they  would  naturally  conclude,  it  was  to  be  ap- 
plied to  infants  still,  if  they  were  not  told  otherwise. 
Moreover,  the  religious  connexion  to  which  they  belong- 
ed, and  in  which  they  had  been  educated,  considered  in- 
fants proper  subjects  of  baptism,  before  it  was  adopted  as 
the  token  of  the  covenant.  And  Christ,  when  he  com- 
manded them  to  baptize,  did  not  tell  them  not  to  baptize 
infants.  But  as  the  Jews  understood  language,  he  direct- 
ed his  apostles  to  baptize  infants.  By  proselytes,  the 
Jews  understood  infants  as  well  as  their  parents.  They 
called  infants  proselytes.  And  Christ  commanded  his 
disciples  to  proselyte  all  nations,  baptizing  them.  This 
certainly  means,  that  the  proselytes  should  be  baptized. 
I  will  now  prove,  that  the  Jews  baptized  their  proselytes, 
and  exhibit  further  proof  that  they  considered  infants 
proselytes,  and  baptized  them.  On  this  subject,  I  now 
bring  forward  the  following  witnesses. 

Dr.  Rees,  **  We  find  it  to  have  been  the  custom  of 
the  Jews  solemnly  to  baptize,  as  well  as  to  circumcise,  all 
their  proselytes.  As  their  writers  treat  largely  of  the 
reasons  for  this  rite,  and  give  no  hint  of  its  being  a  novel 
institution,  it  is  probable,  that  this  had  always  been  the 
custom  antecedent  to  the  time  of  Moses,  whose  account 
of  the  rite  of  circumcision,  and  of  the  manner  of  perform- 
ing it,  is  by  no  means  circumstantial.  The  Jewish  wri- 
ters, without  one  dissenting  voice,  allow  the  fact,  that  the 


33 

practice  of  Jewish  baptism  obtained  before  and  at  as  well 
as  aft€i\  our  Saviour's  time.  There  is  also  a  strong  inti- 
mation, even  in  the  Gospel  itself,  of  such  a  known  prac- 
tice among  the  Jews  in  the  time  of  John  the  Baptist. 
John  i.  25.  The  testimonies  of  the  Jewish  writers  are 
of  the  greater  weight,  because  the  practice,  reported  by 
them  to  have  been  of  so  ancient  a  date,  did  still  remain 
among  them  ;  for  if  it  had  not  been  of  that  antiquity  to  which 
it  pretends,  viz.  before  the  time  of  Christ,  it  is  not  likely 
that  it  would  ever  have  become  a  custom  among  the  Jews 
afterwards.  Would  they  begin  to  proselyte  persons  to 
their  religion  by  baptism,  in  imitation  of  the  disciples  of 
Jesus  of  Nazareth,  whom  they  held  accursed  ?  And  yet, 
if  this  proselyte  baptism  were  adopted  by  the  Jews  since 
the  time  of  Christ,  it  must  have  been  a  mere  innovation 
in  imitation  of  Christians,  which  is  not  very  likely."* 

Pirie.  "The  infants  of  proselytes  were  also  baptized 
both  male  and  female."  To  prove  this  statement,  Pirie 
brings  forward  passages  from  the  writings  of  the  Jews — 
the  gemara,  the  Glosse,  and  the  celebrated  Jew,  Maimo- 
nides.  "  Says  the  gemara  ;  They  baptize  the  little  proselyte: 
and  the  Glosse  adds,  that  the  rulers  of  the  consistory  take 
care  of  it.  So  also  Maimonides ;  They  baptize  the  in- 
fant, or  little  stranger  J^i     See  the  following  also  from 

Maimonides.  **  In  all  ages  whensoever  any  gentile 
was  willing  to  enter  into  the  covenant,  and  to  be  gathered 
under  the  wings  of  the  Shechinah,  and  to  undertake  the 
yoke  of  the  law,  he  was  bound  to  have  circumcision,  and 
baptism,  and  a  peace  offering  ;  and  if  it  vi^ere  a  woman, 
baptism  and  sacrifice.  Baptism  was  in  the  desert  before 
the  giving  of  the  law.  If  an  Israelite  take  a  gentile  child, 
or  find  a  gentile  infant,  and  baptize  him  in  the  name  of 
a  proselyte,  behold,  he  is  a  proselyte. "f 

Talmud  of  Babylon.  (A  book  highly  valued  by  the 
Jews.)  "Any  male  child  of  a  proselyte,  under  the  age 
of  thirteen  years  and  a  day,  and  any  female,  under  the  age 
of  twelve  years  and  a  day,  was  baptized  as  an  infant,  at 
the  request,  and  by  the  assent  of  the  father,  or  the  autho- 
rity  of  the  council. "| 

*  Dr.  Rees'  New  Cyclopaedia,  in  article  Baptism. 

t  Pirie's  Dissertation  on  Baptism,  pages  101,  102, 103. 

i^  As  quoted  by  Fisher  and  others. 


34 

Calmet.  "  The  Jews  require  three  things  in  a  com- 
plete proselyte,  baptism,  circumcision,  and  sacrifice ;  but 
for  women,  only  baptism  and  sacrifice.  Baptism  was 
never  repeated,  neither  in  the  person  of  the  parent  prose- 
lyte, nor  in  that  of  his  children."* 

American  EncyclopcBdia.  **  It  was  the  practice  in  the 
Jewish  church,  long  before  Christ's  time  to  baptize  pro- 
selytes, as  a  part  of  the  ceremony  of  their  admission."! 

Jahn,  *'  Proselytes  were  united  with  the  great  body  of 
the  Jewish  people,  not  only  by  circumcision,  but  by  bap- 
tism also.  The  Jews  assert,  that  the  baptism  of  prose- 
lytes, which  has  now  been  spoken  of,  is  mentioned  in  Ex- 
odus xix.  10,  14,  and  xxiv.  8." J 

Henry.  **  They  readily  apprehended  baptism  to  be  fitly 
used  as  a  sacred  rite  or  ceremony,  for  the  Jewish  church 
had  always  used  it  with  circumcision  in  the  admission  of 
proselytes,  to  signify  the  cleansing  of  them  from  the  pollu- 
tions of  their  former  state.  That  sign  was  made  use  of 
in  the  Christian  church,  that  it  might  be  the  more  passa- 
ble. They  expected  it  would  be  used  in  the  days  of  the 
Messiah,  because  it  was  promised  that  then  there  should 
be  a  fountain  opened,  (Zechariah  xiii.  1.)  and  clean  wa- 
ter sprinkled.     (Ezekiel  xxxvi.  25.)"§ 

Dr,  Scott,  "It  became  customary  in  the  Jewish 
church  to  baptize  those  who  were  proselyted  to  their  reli- 
gion from  the  gentiles,  both  male  and  female  as  well  as 
to  circumcise  the  males  :  this  denoted,  that  they  deemed 
them  unclean  in  themselves,  and  not  meet  to  join  the 
congregation  of  the  Lord,  till  they  were  washed  from  the 
filthiness  of  their  gentile  state.  The  prophets  also  often 
alluded  to  this  emblem  of  the  soul's  being  cleansed  from 
sin."|| 

Dr.  Adam  Clarke.  "  The  apostles  knew  well  that  the 
Jews  not  only  circumcised  the  children  of  proselytes, 
but  also  baptized  them.  The  children  and  even  infants 
of  proselytes,  were  baptized  among  the  Jews.    They  were 

*Calmet's  Dictionary  of  the  Bible,  in  article  Proselyte, 
t  American  Encyclopaedia,  in  article  Baptism. 
X  Jahn's  Biblical  Archaeology,  Section  325. 
^  Henry's  Comment,  on  John  i.  25. 
{j  Comment,  on  Matthew  Ui,  6, 


OF  THM         V-    X 

in  consequence  reputed  clean,  and  partaKfe^fjrfihe  bIesl^\Si**^ 
ings  of  the  covenant.''*  — ^ 

John  Brown,  "  If  males,  they  were  circumcised,  and 
then  baptized,  and  then  presented  their  oblation  to  the 
Lord.  Their  females  were  baptized,  and  then  they  offer- 
ed their  oblation.  No  boys  under  thirteen  years  of  age, 
or  girls  under  twelve,  were  admitted  without  the  consent 
of  their  parents,  or,  if  these  refused,  without  the  consent 
of  the  judges  of  the  place. "f 

Dr.  William  Brown.  "If  the  head  of  a  family  was 
baptized,  the  infants  were  baptized  at  the  same  time.  It 
was  a  matter  of  course  in  the  baptism  of  houses.  The 
females  were  received  by  baptism  and  sacrifice. "J 

Dr.  Witsius.  "  When  a  gentile  became  a  proselyte 
of  righteousness,  three  ceremonies  were  used,  circumci- 
sion, baptism,  and  sacrifice.  But  we  are  specially  to  ob- 
serve, that  even  little  children  were  baptized,  generally  at 
the  same  time  with  their  parents.  For  thus  it  is  said  in 
Talmud  Babylon  ;  They  baptize  the  little  young  prose' 
lyte.  They  make  the  first  practice  of  this  baptism  to  be 
very  ancient.  Some  ascribe  it  to  the  patriarch  Jacob, 
when  he  received  into  his  family  and  domestic  church  the 
Shechemite  young  women,  and  other  gentiles,  who  resided 
with  him.  Others  derive  the  first  testimony,  or  practice, 
of  this  baptism,  from  what  is  said  to  Moses,  Exodus  xix. 
10  ;  "  Go  unto  the  people,  and  sanctify  them,"  &/C.§ 

Dr.  Pridcaux.  "  The  Jews  are  remarked  in  our  Sa- 
viour's time  to  have  been  very  sedulous  to  convert  to  their 
religion  ;  and  when  any  were  thus  proselyted,  they  were 
initiated  by  baptism,  sacrifice,  and  circumcision. "|| 

Robinson.  "According  to  the  Rabbins,  these  prose- 
lytes, by  means  of  circumcision,  baptism,  and  an  offer- 
ing, obtained  the  rights  and  privileges  of  Jewish  citizen- 
ship."M 

Dr.  Doddridge.     "  When  proselytes  came  over  to  the 

*  Comment,  on  Matthew  xxviii.  19. 

t  Dictionary  of  the  Bible,  in  article  Proselyte. 

t  Antiquities  of  the  Jews,  Vol.  i.  pages  629,  630. 

§  Economy  of  the  Covenants,  Vol.  iii.  pages  384,  385,  386. 

II  Connexions  of  the  Old  and  New  Testaments,  Vol,  iii.  page  411. 

IT  Robinson's  Greek  cind  English  Lexicon. 


36 

Jewish  religion,  the  children  were  baptized  with  the  pa- 
rents."* 

Dr,  Lighffoot.  "  You  see  baptism  inseparably  joined 
to  the  circumcision  of  proselytes. — They  baptized,  also, 
young  children  with  their  parents."t 

Wilson,  Bagwell,  and  Symson.  **  A  proselyte  was 
made  by  the  observation  of  three  ceremonies,  if  a  male  ; 
namely,  circumcision,  washing,  and  oblation  ;  but  if  a 
female,  then  by  two  ;  washing  and  oblation. "| 

Stackhouse.  **  The  custom  of  the  Jews,  in  all  ages, 
has  been  to  receive  their  heathen  proselytes  by  baptism, 
as  well  as  by  sacrifice  and  circumcision. "§ 

Dr.  Wall,  "  Whenever  gentiles  were  proselyted  to 
the  Jewish  religion,  they  were  initiated  by  circumcision, 
the  offering  of  sacrifice,  and  baptism.  They  were  all 
baptized,  males  and  females,  adults  and  infants.  This 
was  their  constant  practice,  from  the  time  of  Moses  to 
that  of  our  Saviour,  and  from  that  period  to  the  present 
day."  II 

I  know  that  proselyte  baptism,  like  other  facts  has  been 
disbelieved  and  opposed.  It  lays  directly  against  the  be- 
lief of  those  who  reject  infant  baptism,  and  they  oppose 
it.  Robinson,  the  baptist,  tells  us,  in  his  history  of  bap- 
tism, that  **  the  learned  and  laborious  Dr.  Benson,"  once 
believed  in  the  existence  of  proselyte  baptism.  "  But  on 
further  examination,  he  saw  reason  to  doubt  that  fact,  and 
like  a  generous  investigator  of  truth,  as  he  was,  he  pro- 
posed his  difficulties  with  a  view  to  excite  a  further  in- 
quiry." And  while  he  is  doubting  the  fact,  and  would 
excite  further  inquiry,  it  is  highly  proper  that  I  should 
present  him  as  another  witness  on  our  side  of  the  question  ; 
not  because  he  doubts  the  truth  of  it,  but  because  he 
says,  "  that  he  could  not  answer  all  that  Dr.  Wall  and 
Mr.  Emlyn  had  said,  in  support  of  proselyte  baptism."!] 
This  is  confessed  by  Robinson,  while  he  is  so  opposed 

♦Lectures,  Proposition  154,  sect.  1. 

t  In  Lightfoot's  Horse  Hebraicse  on  Matthew  iii.  and  xxviii. 

I  Dictionary  of  the  Bible,  compiled  by  Wilson,  Bag^vell,  and  SjTnson,  in 
article  Proselyte. 

§  History  of  the  Bible,  vol.  v.,  page  286. 

II  History  of  Infant  Baptism.    Introduction,  vol.  i. 
IT  Robinson's  History,  page  43. 


37 

to  our  belief  on  the  subject  of  baptism,  that,  to  help  him- 
self, he  plainly  contradicts  the  word  of  God,  by  saying  ; 
"  There  never  was  any  such  ceremony  as  baptism  in 
practice  before  the  time  of  John. — Neither  was  there 
ever  such  a  rite  as  Jewish  baptism."*  The  word  of  God 
tells  us  that  the  Jews  were  baptized,  and  that  i  Cor. 
they  had  divers  baptisms,  as  the  Greek  Testa-  x.  1,2. 
ment  reads.    This  is  the  contradiction  of  which  Heb. 

I  speak.  However,  I  believe  that  Mr.  Robinson  ix- 10. 
sometimes  tells  the  truth,  and  no  one,  that  is  at  all  ac- 
quainted with  him,  will  even  suspect  him  of  telling  any 
thing  more  than  what  is  true,  in  favor  of  our  sentiments. 
And  I  am  willing  to  believe  him,  when  he  gives  the  cha- 
racter of  Dr.  Benson,  by  calling  him,  "  a  generous  inves- 
tigator of  truth — this  most  excellent  critic — ^.the  learned 
and  laborious  Dr.  Benson."  But  it  is  worthy  of  particu- 
lar notice,  that  notwithstanding  the  Doctor's  learning  and 
labor,  and  generous  investigation,  and  most  excellent 
criticism,  he  confessed  that  he  could  not  answer  all  that 
Dr.  Wall  and  Mr.  Emlyn  had  said  in  support  of  proselyte 
baptism.  His  testimony,  then,  is  of  great  weight  in  our 
favor.  Mr.  Robinson  also  furnishes  us  with  the  testimony 
ofReiskius,  whom  he  calls,  "  a  learned  foreigner." 

Reiskius  says,  Jewish  baptism  is  a  solemn  rite,  in  which 
proselytes  of  both  sexes,  in  the  presence  of  three  creditable 
witnesses  are  dipped  in  water,  that  being  legally  clfeansed 
and  regenerated  they  may  enter  on  the  profession  of  a  new 
religion. f  But  this  definition,  says  Mr.  Robinson,  is  not 
true.     Let  us  then  hear  the  testimony  of 

Mr.  Robinson,  "  If  a  Jew  bought  a  pagan  minor,  or  if 
one  were  taken  in  war,  it  was  determined  by  the  wise  men, 
he  should  dip  himself  as  a  proselyte  of  righteousness. — 
The  mode  was  immersion. — The  proselyte  was  not  to 
jump  in  as  if  he  were  bathing,  but  he  was  to  walk  in 
leisurely.  A  woman  was  to  be  conducted  by  three  women, 
and  when  notice  was  given  that  she  was  up  to  the  neck 
in  the  water,  the  three  judges  either  withdrawing  or 
turning  their  backs,  she  plunged  herself  once  into  the 
water."J     This  is  the  way  Mr.  Robinson  takes  to  get  off, 

*  Robinson's  History,  page  36,  45. 

i  Ibid,  page  46.  t  Ibid,  page  46. 

4 


38 

and  avoid  the  pressure  of  the  argument  in  favor  of  pro- 
selyte baptism — the  pagan  minors  and  others  plunge  them- 
selves, he  says.  But  he  does  not  tell  us  how  every  pagan 
minor  could  plunge  himself,  or  whether  every  one  that 
could  had  courage  to  do  it.  And  I  feel  a  little  interest 
to  know,  how  the  infant  could  plunge  himself;  for  many 
of  the  minors  were  infants. 

It  may  be  said  that  some  learned  men  have  doubted  the 
existence  of  proselyte  baptism.  But  the  doubts  of  learned 
men  are  not  so  weighty,  as  to  put  down  all  the  positive 
evidence  of  their  equally  learned  brethren.  Indeed,  if 
we  only  give  scope  to  these  doubts,  they  \fill  destroy 
themselves.  For  the  practice  of  proselyte  baptism  would 
not  have  been  mentioned,  as  a  fact,  as  it  is  acknowledged 
to  be,  in  the  Jewish  writings,  unless  it  were  so.  For 
every  Jew  would  know  that  it  was  a  falsehood.  Those, 
therefore,  who  doubt  its  existence  before  the  time  of 
Christ,  must  suppose  that  it  was  introduced  at  some  pe- 
riod since.  But  at  every  period  since,  Christ,  and  Chris- 
tians, and  Christian  ordinances,  have  been  held  in  utter 
contempt,  by  the  unbelieving  Jews.  Nothing  then  is 
more  unlikely,  from  the  very  nature  of  the  case,  than 
that  the  Jews,  with  all  their  contemptuous  feelings  towards 
Christ,  and  his  people,  and  his  ordinances,  should  take  a 
Christian  ordinance,  and  acknowledge  it  as  theirs,  and 
imitate  Christians  in  attending  to  it.  Their  aversion,  to 
such  a  course,  would  be  as  great  as  to  death  itself  Yea,  we 
may  believe  that  they  would  sooner  die  than  do  it,  for  the 
history  of  their  character  justifies  us  in  this  belief.  The 
Jews,  generally,  have  not  believed  in  Christ,  as  the  true 
Messiah;  but  have  regarded  him  as  an  impostor,  and 
held  him  accursed. 

As  to  the  silence  of  certain  Jewish  writers,  on  the  sub- 
ject of  proselyte  baptism,  it  is  not  at  all  strange.  For  as  the 
practice  was  common,  and  neither  doubted  nor  opposed  by 
any  one,  there  was  but  little  more  occasion  for  mentioning 
it,  in  their  writings,  generally ,  than  for  mentioning  the  prac- 
tice of  eating  and  drinking.  "For  almost  two  thousand  years, 
from  Abraham  to  John  Baptist,  we  have  not  one  instance 
of  the  circumcision  of  an  infant  on  the  eighth  day.  '  Will 
it  therefore  follow,  that  no  infants  were  circumcised,  or 
none  on  the  eighth  day,  all  that  time?  There  is  no  in- 


39 

stance  of  baptism  in  the  churches  of  Antioch,  Iconium, 
Rome,  or  Thessalonica.'  Were  none  of  their  numbers 
baptized  ?  It  is  not  common  for  historians  to  give  parti- 
cular instances  of  that  which  is  altogether  common  ?"* 
When  persons  were  proselyted  to  the  Jewish  religion,  it 
was  implied,  as  a  matter  of  course,  that  they  were  baptized, 
parents  and  children,  according  to  the  usual  custom. 
This  is  a  sufficient  reason  why  Josephus  should  not  men- 
tion proselyte  baptism,  particularly  in  his  account  of  the 
proselyting  of  the  Idumeans  by  Hyrcanus. 

Where  proselyte  baptism  is  particularly  mentioned,  in 
the  Jewish  writings,  there  is  most  reason  for  it.  It  is 
mentioned  among  certain  laws,  and  institutions,  which 
were  in  common  use,  which  the  Jews  felt  themselves 
bound  to  observe ;  which  had  come  down,  and  been  per- 
petuated, from  generation  to  generation,  by  tradition, 
aided  by  the  living  power  of  practice,  and  which  were  put 
to  writing,  because  the  Jews  became  more  and  more  scat- 
tered, and  broken,  and  the  number  of  their  wise  men 
less,  so  that  they  were  in  greater  danger  of  losing  some- 
thing of  the  valuable  instruction. 

And  it  should  be  remembered,  particularly,  that  the 
idea  of  proselyte  baptism  agrees  with  the  well  known  fact, 
that  the  Jews,  as  they  were  taught,  considered  all  per- 
sons unclean,  who  were  not  in  covenant  with  God.  Bap- 
tism has  been  chosen,  and  used  of  God,  to  express  the 
necessity  of  ceremonial,  and  also  of  spiritual  cleansing, 
and  the  method  of  their  accomplishment.  The  Jews  had 
"  divers  baptisms ^^^  for  themselves,  and  for  others  also. 
And  they  were,  in  a  wonderful  manner,  baptized  by  God 
himself,  on  a  special  occasion  of  entering  anew  into  cove- 
nant with  him ;  and  therefore  it  would  be  natural,  and 
reasonable  for  them  to  understand,  as  they  say  they  did, 
that  the  duty  of  proselyte  baptism  was  implied  and 
taught,  in  their  scriptures.  And  we  can  see,  in  view  of 
all  that  has  been  said,  that  there  is  evidence  enough  to 
satisfy  any  man,  that  the  Jews  did  practise  proselyte  bap- 
tism, even  the  baptism  of  parents  and  their  infants.  And 
even  Mr.  Judson  has  acknowledged,  that  the  argument 
has  some  force,  in  favor  of  the  application  of  Christian 

*  Brown's  Divinity^  page  539. 


40 

baptism  to  infants.  His  words  are  these.  "  This  argu- 
ment would  have  some  force,  were  there  any  sufficient 
evidence,  that  the  Jews,  in  the  time  of  Christ,  or  in  any 
preceding  age,  admitted  proselytes  by  baptism.  But  of 
this,  no  evidence  has  been  produced."  He  further  says, 
"on  the  supposition,  that  the  command  of  Christ  to  teach 
did  not  limit  his  subsequent  command  to  such  as  were 
taught,  it  is  doubtless  fair  reasoning,  that,  when  Christ, 
in  general  terms,  commanded  his  apostles  to  baptize,  he 
must  have  intended,  and  they  must  have  understood  him 
to  intend,  that  kind  of  baptism  to  which  they  had  been 
accustomed.  So  far,"  says  Mr.  Judson,  *'  the  argument 
is  good."*  I  will  therefore  close  this  head  in  the  words 
of  Dr.  Doddridge  ;  "  Now,  as  when  proselytes  came  over 
to  the  Jewish  religion,  the  children  were  baptized  with 
the  parents,  the  apostles  would  naturally  conclude,  that 
children  were  included  in  the  general  commission,  "  Go 
ye  therefore,  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost."t 

20.  Infants  were  proselyted  to  Christ,  in  the  age  of  the 
apostles. 

Justin  Martyr,  who  wrote  about  forty  years  after  the 
apostolic  age,  says  ;  "  Several  persons  among  us,  some 
sixty  and  some  seventy  years  old,  were  made  proselytes 
"to  Christ  in  their  infancy  " — were  made  proselytes,  &c.f 
Here  Justin  uses  the  same  Greek  word  that  is  used  in  the 
commission  Christ  gave  his  ^.^o^iles, proselyte  all  nations, 
baptizing  them.  And  the  apostles  were  doubtless  obe- 
dient to  the  commission  of  their  Lord,  and  baptized  the 
proselytes.  And  according  to  the  testimony  of  the  holy 
martyr,  Justin,  infants  were  made  proselytes  to  Christ,  in 
the  apostolic  age.  He  uses  the  same  Greek  word  to  de- 
signate their  age,  when  proselyted,  that  is  applied  to  the 
infants,  who  were  brought  to  Christ,  and  taken  in  his 
arms,  and  bles*sed.§ 

*  Judson's  Sermoii;  page  32. 

t  Lectures,  Proposition  154. 

X  Dr.  Wilson,  in  Ridgley's  Body  of  Divinity,  vol.  4,  page  209, 

$  Dr.  Woods'  Lectures,  page  107. 


41 

21.  It  is  evident,  from  the  silence  of  the  Jews,  that  the 
apostles  did  not  teach  them  that  the  covenant  connexion 
between  them  and  their  children,  was  broken  and  done 
away. 

When  circumcision  was  set  aside,  its  abolition  had 
respect  equally  to  persons  of  every  age.  But  the  Jews 
were  unwilling  to  relinquish  it,  though  no  more  so,  in  the 
case  of  their  children,  than  in  that  of  the  gen-  Acts 

tile  converts,  who  enjoyed  another  token  of  xv.  7. 
their  covenant  relation.  This  relation,  after  the  time  of 
our  Saviour,  as  much  as  ever,  was  marked  with  a  religious 
rite,  though  the  rite  was  different.  Circumcision  was  set 
aside,  and  baptism  was  used.  With  this  in  view,  would 
the  Jews  have  been  silent,  if  their  own  children  had  been 
denied  the  religious  rite,  marking  the  covenant  relation 
of  the  gentile  converts  ?  Especially,  would  they  who  con- 
tended even  for  the  token  of  the  covenant  relation,  be 
silent,  if  they  were  taught  that  the  covenant  relation 
itself  was  broken?  But  the  whole  multitude  of  the  Jews 
were  silent,  and  made  no  complaint  about  the  covenant 
relation  of  their  children,  when  it  was  publicly  decided, 
and  declared,  by  the  apostles  and  elders,  that  circumci- 
sion was  not  to  be  practised.  And  they  remained  so. 
Though  they  highly  valued  the  relation,  yet  no  complaint, 
that  it  was  dissolved,  is  heard,  at  any  time,  from  any  one 
of  all  the  thousands  of  the  Jews.  This  fact  shows,  that 
the  Jews  were  not  taught,  that  their  children  were  no 
no  longer  connected  with  them  in  holy  covenant.  For 
silence,  from  them,  in  such  a  case,  would  be  contrary  to 
their  known  constitution,  and  habits  of  thinking,  feeling, 
and  acting ;  and  also  contrary  to  the  very  nature  of  the  case, 
and  the  views  which  the  scriptures  inculcated,  and  the  Jews 
entertained.  They  were  of  an  unyielding,  sanguine,  vio- 
lent temperament.  Hence,  had  the  apostles  taught  them 
that  the  covenant  relation,  which  had  so  long  existed,  and 
was  so  dear  to  them,  was  broken,  they  would  not  have 
been  silent.  In  such  a  case,  we  might  as  justly  expect 
that  they  would  complain,  as  that  the  forests  will  wave, 
and  the  leaves  rustle  in  a  hurricane  ;  or  that  the  sea  will 
roar,  and  the  waves  beat  in  a  tempest.  The  connexion 
between  cause  and  effect,  is  the  same  in  both  cases.  The 
only  just  conclusion  then,  is,  that  the  Jews  were  not 
4* 


42 

taught,  that  the  covenant  connexion  between  them  and 
their  children  was  dissolved.  And  this  explains  the  rea- 
son why  the  change  of  the  token,  respecting  their  chil- 
dren, affected  the  Jews  no  more  unpleasantly,  than  re- 
specting the  gentile  converts.  But  it  was  no  more  neces- 
sary in  one  case,  than  the  other,  to  mention,  particularly, 
that  baptism  took  the  place  of  circumcision.  For  as  the 
covenant  connexion  of  the  gentile  converts  was  now 
marked  with  a  religious  rite,  though  different,  so  would 
the  Jews  at  once  conclude,  that  the  covenant  connexion 
of  their  children  would  also  be  marked  with  a  religious 
rite,  though  different. 

22.  Baptism  accords  better  with  the  state  of  infancy 
than  circumcision,  and  certainly  may  profit  infants  as 
much. 

They  are  not  capable  of  understanding  either,  dit  the 
time  of  their  infancy,  any  better  than  they  can  under- 
stand many  other  things  that  are  done  for  them  ;  neither 
was  it  the  design  of  God  that  they  should.  But  they  are 
more  capable  of  baptism,  because  it  is  not  a  painful  rite, 
but  is  perfectly  pleasant  and  easy  of  application.  Each 
rite  has  met  with  this  objection  ;  What  good  will  it  do  ? 
or,  in  other  words ;  What  profit  is  there  in  it  ?  And  the 
answer  is ;  *'  Much  every  way."  This  is  the  answer 
Rom.  Saint  Paul  gave  to  the  objection,  **  What  pro- 

iii.  1-  fit  is  there  of  circumcision  ?"     And  the  same 

answer  may  be  given  to  the  same  objection  against  bap- 
tism. Infant  baptism  may  accord  as  well  with  God's  be- 
nevolent* design  in  covenanting  with  infants,  as  ever 
circumcision  did.  Infant  baptism  occupies  such  a  place 
in  the  Christian  system,  that,  in  its  connexions,  and  con- 
sequences, it  takes  fast  hold  on  eternity,  and  the  salvation 
of  souls.  But  there  are  persons  who  know  and  care  but 
little,  about  this  interesting  subject ;  and  they  realize  but 
little  of  its  benefits.  There  are  others,  whose  only  care 
concerning  it  is,  to  object  and  oppose  ;  and  if  they  should 
realize  nothing  of  its  benefits,  it  would  not  be  strange, 
neither  would  it  be  any  valid  objection  against  infant 
baptism.  The  objection  might  as  well  be  brought  against 
the  Gospel  of  Christ. 

*  See  God's  design  in  covenanting  with  infants,  illustrated  under  head  13. 


43 

23.  The  continuance  of  the  established  religious  con- 
nexion between  parents  and  children,  is  taught,  in  the 
following  passages.  "  I  have  been  young  and  Psaims 
now  am  old  :  yet  have  I  not  seen  the  righteous  xxxviL 
forsaken,  nor  his  seed  begging  bread.  He  is  25,26. 
ever  merciful,  and  lendeth  ;  and  his  seed  is  bless- 
ed. Blessed  is  the  man  that  feareth  the  Lord  ; —  cxii.  1, 2. 
His  seed  shall  be  mighty  upon  earth :  the  gene- 
ration of  the  upright  shall  be  blessed.  The  pro^r. 
just  man  walketh  in  his  integrity  ;  his  children  xx.  7. 
are  blessed  after  him.  I  will  pour  water  upon  isaiah 
him  that  is  thirsty,  and  floods  upon  the  dry  xliv.3,4, 5. 
ground  ;  I  will  pour  my  Spirit  upon  thy  seed,  and  my 
blessing  upon  thine  offspring :  and  they  shall  spring  up 
as  among  the  grass,  as  willows  by  the  water  courses.  One 
shall  say,  I  am  the  Lord's  ;  and  another  shall  call  himself 
by  the  name  of  Jacob :  and  another  shall  subscribe  with 
his  hand  unto  the  Lord,  and  surname  himself  by  the 
name  of  Israel.  They  shall  not  labor  in  vain,  isaial> 
nor  bring  forth  for  trouble  ;  for  they  are  the  seed  Ixv.  23. 
of  the  blessed  of  the  Lord,  and  their  offspring 

with  them.  And  I  will  give  them  one  heart,  and     Jeremiah 
one  way,  that  they  may  fear  me  forever,  for  the      xxxii.  39. 
good  of  them,  and  of  their  children  after  them. 
They  shall  live  with   their  children.     He   shall         Zech. 
turn  the  heart  of  the  fathers  to  the  children,  and  ac.  9. 

the  heart  of  the  children  to  their  fathers,  lest  I  Ma}achi 
come  and  smite  the  earth  with  a  curse."  The  i^- 6- 
existence  of  this  religious  connexion,  betweert  parents 
and  children,  was  the  reason  why  the  token  of  it  was  ap- 
plied to  them,  from  Abraham  to  Christ  and  the  same  rea- 
son exists  now,  good,  and  strong  as  ever. 

24.  The  religious  connexion,  or  covenant  relation,  is 
continued,  according  to  these  passages,  also — **•  Else  were 
your  children  unclean  ;  but  now  are  they  holy.  i  Qot. 
They  are  beloved  for  the /flf^/icrs' sakes.  If  the  vii.  14. 
root  be  holy,  so  are  the  branches.  If  the  son  of  ^°^* 
peace  be  there,  your  peace  shall  rest  upon  it ;  if  ver!  W. 
not,  it  shall  turn  to  you  again.  And  Jesus  said  Lukex.6. 
unto  him.  This  day  is  salvation  come  to  this  ^^^'  ^' 
house,  forasmuch  as  he  also  is  a  son  of  Abraham  ;'*  that  is 
a  son  of  Abraham  by  faith — a  believer,  therefore,  salva- 


44 

lion  came  to  his  house  or  family.  Here  the  religious 
connexion,  between  believers  and  their  families,  is  clearly 
brought  to  view,  as  continued  and  blessed,  because  in  this 
way,  Christ  came  to  seek  and  to  save  that  which  was  lost. 
"  For  the  son  of  man  is  come  to  seek  and  to  save  that 
which  was  lost." 

25.  The  duty,  and  privilege,  of  bringing  children  to 
Christ,  publicly,  for  his  blessing  and  a  token  of  his  favor, 
is  plainlv  taught, — in  Matthew  19th,  Mark  10th,  and 
Luke  18th. 

There  we  are  told  that  infants  were  brought  to  Christ, 
that  he  should  put  his  hands  on  them  and  pray,  and  his 
disciples  rebuked  those  that  brought  them.  But  when 
Jesus  saw  it,  he  was  much  displeased,  and  said  unto  them. 
Suffer  the  little  children  to  come  unto  me,  and  forbid 
them  not :  for  of  such  is  the  kingdom  of  heaven. 

I  do  not  mean  to  intimate  that  Christ  baptized  these 
infants,  for  he  did  not  baptize  any  one  himself,  and  Chris- 
tian baptism,  at  this  time  was  not  instituted, — this  may 
be  the  only  reason  why  the  infants  were  not  baptized,  if 
they  were  not.  But  Christ's  treatment  of  these  infants,  is 
full  of  tenderness  and  instruction — and  the  instruction  is 
for  us,  and  the  tenderness  for  our  imitation.  It  is  as  ap- 
plicable to  us,  as  other  parts  of  the  New  Testament  are. 
Christ  gave  the  infants  a  most  expressive  token  of  his  fa- 
vor, and  asserted  their  connexion  with  his  church,  which 
is  his  kingdom  on  earth.  The  token  he  gave  them,  was 
the  usual  sign  of  conveying  the  Spirit,  or  spiritual  bless- 
ings ;  and  by  his  use  of  it,  he  shows  us,  that  such  a  token 
is  proper  for  infants,  and  that  they  are  the  proper  subjects 
of  spiritual  blessings;  and  enforces  the- duty,  and  privi- 
lege, of  bringing  them  to  him  publicly,  for  his  blessing, 
and  a  token  of  his  favor.  But  how  shall  the  duty  of  bring- 
ing them  to  Christ,  publicly,  be  performed  1  In  what  way  ? 
How  can  they  be  brought  to  him,  since  he  has  left  the 
world  ?  And  how  can  his  disciples  forbid  them  to  come  1 
Christ  is  present  on  earth,  though  he  does  not  here  taber- 
nacle in  the  flesh,  as  he  once  did :  and  children  may  be 
Matthew  brought  to  him  now,  as  well  as  ever.  In  his 
xviii.20.  churches,  with  his  ministers,  and  people,  he  is 
]?saim^'  specially  present,  according  to  his  word.  And 
lxxxvii.2.     there  is  administered  an  established  token  of  his 


45 

favor,  which  is  baptism.  There  too,  believers  bring 
their  children,  for  his  blessing,  and  the  token  of  his  fa- 
vor, and  are  not  disappointed.  But  in  what  other  way 
can  children  be  publicly  brought  to  Christ,  according  to 
the  duty  enforced  1  In  what  other  way  have  his  disciples 
suffered  them  to  come,  or  forbidden  them  ?  And  in  what 
other  way  was  there  any  danger  that  children  would  be 
forbidden  to  come  to  Christ?  Surely  not  in  ^private  way, 
giving  them  up  in  the  heart.  For  in  this  way,  the  disci- 
ples of  Christ  could  not,  and  would  not  forbid  children 
to  come  to  him  ;  and  there  was  no  danger  of  their  doing 
it.  And  the  words  of  Christ  are  not  applied  to  such  a 
case,  in  which  there  was  no  need  of  them.  But  his  words 
were  needed.  For  believers,  ever  since  his  day,  have 
felt  it  to  be  a  duty,  and  a  privilege,  to  dedicate  their 
infants  to  him,  publicly,  in  baptism.  But  in  this,  they 
have  been  sometimes  opposed  by  disciples,  and  even  min- 
isters of  Christ.  But  this  is  the  only  way  in  which  the 
words  of  Christ  are  now  applicable,  or  ever  have  been 
since  his  time.  If  we  confine  his  words  to  people  in  his 
time,  we  may  as  well  confine  a  great  part,  if  not  all,  of  the 
New  Testament,  in  the  same  manner;  and  consider  it 
not  applicable  to  others.  But  Christ  speaks  to  us,  as  well 
as  to  others,  when  he  says,  "  Suffer  little  children  to 
come  unto  me,  and  forbid  them  not ;  for  of  such  is  the 
kingdon  of  heaven." 

Observe  the  reason  why  they  should  be  suffered  to 
come,  and  not  forbidden — it  is  this  ;  "  For  of  such  is  the 
kingdom  of  heaven  " — that  is,  they  are  still  in  covenant 
with  God,  and  connected  with  his  church,  as  much  as  ever. 
This  is  their  right,  and  privilege,  which  they  long  enjoy- 
ed, and  which  Christ,  when  he  came,  did  not  take  from 
them,  but  continued  and  blessed,  and,  therefore,  it  is  theirs 
still — theirs  is  the  privilege  of  a  connexion  with  the 
church,  in  covenant,  which  is  rich  with  blessings  — theirs 
is  the  kingdom  of  heaven.  And  the  church  is  the  king- 
dom of  heaven,  as  the  kingdom  of  Christ,  on  earth.  And 
if  the  infants  of  believers  are  still  connected  with  the 
church  or  kingdom  of  Christ,  in  covenant — if  "of  such 
is  the  kingdom  of  heaven, ^^  this  is  a  good  reason  why  they 
should  be  suffered  to  come  to  him,  and  receive  the  estab- 
lished token  of  such  a  connexion ;  for  it  is  the  King's  mark, 


46 

and  belongs  to  those  of  his  kingdom.  They  have  there- 
fore a  right  to  it,  which  Christ  has  not  denied,  but  ac- 
knowledged, and  established. 

Some  however  suppose,  that  Christ,  when  he  says, 
^'  Suffer  little  children  to  come  unto  me,  and  forbid  them 
not,  for  of  such  is  the  kingdom  of  heaven  ;  means,  suffer 
them  to  come,  because 'others,  like  them,  are  of  the  king- 
dom of  heaven.  But  what  reason  would  this  be,  why 
they  should  come,  because  others^  like  them,  are  of  the 
kingdom  of  heaven  ?  This  reason  would  be  as  strong  in 
favor  of  bringing  lambs  and  doves  to  Christ ;  for  Chris- 
tians, are  like  them.  Christ  never  reasoned  at  this  rate. 
But  the  privileges,  and  blessings,  of  a  religious,  covenant 
connexion,  with  the  church,  or  kingdom  of  God,  belongs 
to  the  infants  of  believers.  This  connexion  is  now  mark- 
ed with  the  rite  of  baptism — the  King's  mark — the  mark 
of  those  of  his  kingdom, 

26.  Infant  baptism  would  have  been  a  plain  duty,  if 
Christ  and  the  apostles  had  said  less  than  they  have,  in 
relation  to  this  subject. 

What  one  apostle  has  said,  in  the  fourth  chapter  of 
Romans,  and  the  third  of  Galatians,  taken  in  connexion 
with  the  Old  Testament,  is  enough  to  show,  that  infant 
baptism  is  a  plain  duty.  For  in  these  chapters,  we  are 
informed  of  the  continuance  of  the  covenant  which  God 
made  with  Abraham,  and  sealed  with  the  sign  of  circum- 
cision,— we  are  here  taught,  that,  as  Abraham  believed  in 
God,  and  it  was  counted  unto  him  for  righteousness,  so 
the  faith  of  all  other  believers,  is  counted  to  them  for 
righteousness, — that  Abraham  was  constituted  the  father 
of  all  them  that  believe,  and  they  are  his  spiritual 
children,  and  blessed  with  him,  according  to  God's  cove- 
nant of  promise,  "  To  be  a  God  unto  him  and  to  his 
seed."  And  all  such,  are  brought  into  that  covenant 
relation  to  God,  in  which  Abraham  stood,  so  that  he  is 
their  God,  as  well  as  the  God  of  Abraham.  This  shows 
that  infant  baptism  is  a  duty.  For  the  token  of  Abra- 
ham's covenant  relation  to  God,  was  applied  to  his  infants  ; 
and  those  who  are  in  the  same  covenant  relation,  should 
apply  the  token  of  it  to  their  infants,  unless  God  has  told 
them  not  to  do  it.  For  the  continuance  of  the  same  cov- 
enant relation,  implies  the  same  duty,  in  applying  the 


47 

token  of  that  relation.  And  if  the  token  is  changed,  and 
is  not  confined  to  those  who  stand  in  the  covenant  rela- 
tion of  Abraham — if  it  is  not  forbidden  to  their  infants, 
they  have  no  right  to  withhold  it  from  them.  And  God 
has  not  forbidden  that  the  token  of  his  covenant  should 
be  applied  to  the  children  of  believers.  But  on  the  con- 
trary, all  the  passages  of  Scripture,  which  teach  the  con- 
tinuance of  the  gracious  covenant  established  with  Abra- 
ham and  his  seed ;  and  all  the  passages,  which  teach  the 
continuance  of  the  religious  connexion  between  believers 
and  their  children — all  such  passages  imply  the  duty  Of 
infant  baptism. 

But  what  if  Christ,  and  the  apostles,  had  been  entirely 
silent  upon  this  subject  ?  Would  silence  have  broken  the 
long  established  religious  covenant  connexion,  between 
believers  and  their  children  ?  No ;  verily.  Silence  would 
have  left  the  connexion  good,  and  strong,  and  its  token 
with  it,  in  full  possession  of  all  the  authority  of  God.  In- 
fant baptism  then,  would  have  been  a  plain  duty,  if 
Christ,  and  the  apostles  had  said  less  than  they  have, 
relating  to  this  subject. 

27.  The  thirty-ninth*  verse  of  the  second  chapter  of 
Acts,  furnishes  an  argument  in  favor  of  infant  baptism  ; 
*'  For  the  promise  is  unto  you,  and  to  your  children,  and 
to  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God 
shall  call." 

What  promise  ?  Not  the  promise  of  the  miraculous  gifts 
of  the  Holy  Spirit,  spoken  of  by  the  prophet  Joel,  and  just 
fulfilled.  This  promise  did  not  extend  to  all  that  are 
afar  off,  even  as  many  as  the  Lord  should  call.  The 
miraculous  gifts  of  the  Spirit  were  confined  to  the  age  of 
the  apostles,  and  were  not  experienced  by  Christians  after- 
wards. Besides,  when  Peter  said,  the  promise  is  to  you, 
and  your  children,  and  to  all  that  are  afar  off,  this  was  a 
part  of  his  answer  to  the  question,  Men  and  brethren, 
what  shall  we  do  ?  But  they  might  have  had  the  miracu- 
lous gifts  of  the  Spirit,  and  yet  be  lost ;  whereas,  they 
inquired,  what  they  should  do  to  be  saved.  Then  said 
Peter,  "  Repent  and  be  baptized,  everyone  of  you,  in  the 
name  of  Jesus  Christ,  for  the  remission  of  sins,  and  ye 
shall  receive  the  gift  of  the  Holy  Ghost."  Here  the  du- 
ties of  repentance  and  baptism,  are  enforced,  in  these 


48 

words ;  "  For  the  promise  is  unto  you,  and  to  your  chil- 
dren, and  to  all  that  are  afar  off,  even  as  many  as  the 
Lord  our  God  shall  call."  But  what  promise  is  meant  ? 
A  certain  promise,  that  was  suited  to  their  inquiry,  and 
the  state  of  their  minds,  when  they  were  anxious  to  know 
what  they  should  do  to  be  saved — A  promise,  that  was  so 
well  known  and  understood,  that  it  need  only  be  called, 
the  'promise — A  promise,  that  runs  to  parents,  and  to  their 
children — to  those  who  were  called  on  the  day  of  Pente- 
cost, and  to  their  children,  and  extended  in  like  manner 
to  those  who  were  afar  off,  when  they  should  be  called. 

It  is  plain,  that  the  promise  must  be  one  that  was  well 
known  by  the  Jews — one  that  was  frequently  mentioned, 
and  clearly  brought  to  view  in  the  scriptures.  This  is 
evident  from  the  fact,  that  Peter  thought  he  need  only 
say,  the  promise,  and  he  should  be  well  understood, 
without  being  more  particular.  But  what  promise  is  thus 
spoken  of,  by  way  of  eminence,  in  the  scriptures  1  What 
promise  was  so  familiar  to  the  Jew  s  ?  So  frequently  men- 
tioned, and  clearly  brought  to  view  in  the  scriptures,  as 
to  be  known,  at  once,  by  the  name,  the  promise?  There 
is  but  one  in  the  Bible,  that  has  'all  these  marks.  It  is 
the  great  promise  of  the  covenant  which  God  established 
with  Abraham  and  his  seed.  •  This  promise  is  distinguish- 
ed by  all  the  marks  which  I  have  named.  It  was  suited  to 
the  inquiry  of  the  anxious  multitude,  and  to  the  state  of 
their  minds,  when  they  inquired  what  they  should  do  to 
be  saved  ?  For  the  sanctifying,  and  comforting  influences 
of  the  Spirit,  and  all  things  needful,  were  contained  in 
the  great  promise  of  the  covenant,  which  God  established 
with  Abraham.  It  was  also  well  known  and  understood, 
by  the  name,  the  promise  ;  for  it  is  frequently  so  called  in 
scripture.  This  promise,  also  runs  to  parents,  and  to 
their  children — to  those  who  were  called  on  the  day  of 
Pentecost,  and  to  their  children,  and  extended  in  like 
manner  to  those  who  were  afar  off,  when  they  should  be 
called. 

Moreover,  when  the  covenant  of  promise  was  estab- 
lished with  Abraham  and  his  seed,  for  an  everlasting 
covenant,  and  sealed  with  circumcision,  this  was  the  rea- 
son why  circumcision,  the  seal  or  token  of  the  covenant, 
was  applied  to  him,  and  to  his  children,  and  to  others  in 


49 

like  manner,  when  it  was  extended  to  them.  By  the 
same  reason,  Peter  urges  the  duty  of  baptism.  "  Be  bap- 
tized,"— be  says — *'  For  the  promise  is  unto  you  and  your 
children,  fcc.  The  same  reason  is  here  presented  for 
applying  the  new  token,  which  was  the  reason  for  apply- 
ing the  old  one — the  same  reason  for  baptism^  which  had 
always  been  the  reason  for  circumcision. 

The  reason  here  urged  in  favor  of  baptism,  is  this ; 
*^  The  promise  is  to  you  and  to  your  children."  This  reason 
holds  equally  good  with  respect  to  all  to  whom  the  pro- 
mise is  made.  It  is  made  to  you  and  to  your  children. 
It  is  therefore  as  good  a  reason  for  baptizing  the  children, 
as  the  parents,  whatever  promise  is  intended.  Some, 
however,  suppose  that  not  their  infant  offspring,  but  their 
adult  posterity  is  meant,  by  children.  But  Peter  makes 
a  distinction  between  adults  and  children.  He  says  to 
the  adults,  capable  of  understanding  him,  "  The  promise 
is  to  yoM."  This  he  says  to  the  adult  offspring,  as  well  as 
others;  he  adds,  the  promise  2s  to  your  children.  It  is  to  them 
noio.  This  is  very  different  from  saying,  it  shall  he  to 
them,  when  they  are  grown  to  years  of  discretion,  and 
become  penitent.  Besides,  what  reason  for  mentioning 
the  children  in  this  manner,  if  they  had  no  connexion 
with  their  parents,  with  respect  to  the  promise  1  But  there 
is  the  most  evident  propriety  in  this,  if  they  were  still  con- 
nected with  their  parents  in  covenant,  as  they  had  been 
for  thousands  of  years  before. 

28.  The  baptism  of  the  household  of  Lydia,  is  an  un- 
questionable example,  for  baptizing  families,  on  account  of 
the  faith  of  the  heads  of  the  familie? . 

By  an  unquestionable  example,  I  do  not  mean  one  that 
was  never  doubted,  for  there  is  no  truth  in  the  Bible  but 
what  has  been  doubted.  But  I  mean,  an  example  sup- 
ported by  clear  evidence.  I  am  not  at  all  anxious  to  know, 
whether  Lydia  had  any  infants,  or  not :  for  if  others,  un- 
der her  care,  were  baptized,  on  account  of  her  faith  ;  the 
infants  of  believers  may  as  well  be  baptized,  on  account 
of  their  parents^  faith.  And  the  evidence  is  clear  and 
strong,  that  all  the  household  of  Lydia  were  not  believers, 
and  baptized  on  their  own  faith. 

The  word. household  is  used  not  less  than  fifty-six  times 
in  scripture,   and  it  is  uniformly  used    in  the  sense  in 
5 


50 

which  we  use  the  word  family.  The  word  household 
then,  includes  young  children,  as  much  as  the  word  fami- 
ly. And  there  are,  probably,  three  families  that  have 
young  children  in  them,  to  one  that  has  none ;  so  that 
from  this  circumstance,  there  is  three  times  as  much  pro- 
bability, that  there  were  young  children  in  Lydia's  house- 
hold, as  that  there  were  not. 

The  baptism  of  her  household  is  mentioned,  but  if  they 
had  believed  also,  their  faith  would  have  been  so  much 
more  important  and  interesting,  in  itself,  that  the  inspir- 
ed writer  would  have  been  much  more  likely  to  mention 
their  faith  than  their  baptism. 

It  is  particularly  mentioned,  that  Lydia  heard  the  apos- 
tles, and  that  the  Lord  opened  her  heart  ;  but  if  her 
household  also  had  all  heard  and  embraced  the  gospel  at 
the  same  time,  and  under  the  influence  of  the  same  dis- 
course, this  would  have  been  a  very  wonderful  and  un- 
common event,  such  as  I  have  never  met  with  in  any  his- 
tory. And  how  much  more  likely  would  the  apostles  have 
been  to  mention  it  ?  Can  we  tell  ?  Yes — just  as  much 
more  likely,  as  the  conversion  of  a  whole  family,  at  the 
same  time  and  place,  is  more  uncommon  and  interesting^, 
than  the  conversion  of  one  individual. 

The  conversion  of  a  whole  family  at  the  same  time  and 
place  would  have  been  a  distinguished  monument — an 
everlasting  memorial,  to  the  praise  and  glory  of  God,  dis- 
playing the  saving  power  of  his  word  and  spirit  to  all 
who  should  afterwards  read  the  Bible,  from  generation  to 
generation,  down  to  the  end  of  time.  So  that  its  impor- 
tance in  this  respect  would  have  demanded,  that  such  a 
remarkable  conversion  should  be  mentioned.  And  as  great 
a  demand  for  it  would  have  been  made  upon  the  apostles, 
by  their  own  devotional  feelings.  Yea,  their  love  to  God 
and  man,  and  their  zeal  for  the  promotion  of  the  cause  of 
Christ,  would  have  constrained  them  to  mention  such  a 
remarkable  conversion  ;  so  well  calculated  to  honor  Christ, 
and  promote  his  cause.  For  it  would,  doubtless,  have 
been  the  means  of  awakening  and  saving  many. 

If  the  whole  family  of  Lydia  had  been  converted,  the 
wisdom  and  honesty  of  the  apostles  would  have  led  them 
to  mention  it.  What  wise  and  honest  man,  in  giving  an 
account  of  the  conversion  of  a  certain  person,  and  her 


51 

whole  family ,  ever  gave  so  poor  an  account,  as  to  mention 
only  the  conversion  of  one  individual  7  A  man's  wisdom 
and  honesty  would  both  be  questioned  in  such  a  case, 
and  with  justice  too.  But  the  apostles  were  wise,  and 
honest,  and  pious  men.  And  their  wisdom,  and  honesty, 
as  well  as  their  piety,  would  certainly  have  led  them  to 
mention  what  could  have  been  done  so  easily,  and  was  so 
remarkable  and  interesting  in  itself,  and  so  important  to 
the  cause  of  Christ,  and  the  salvation  of  men. 

The  fact,  that  Lydia  became  a  Christian,  is  the  ofili/ 
reason  that  is  given,  why  she  and  her  household  were 
baptized.  But  if  all  her  family  were  believers,  their  faith 
was  as  good  a  reason  for  their  baptism,  as  her  faith  for  her 
baptism. 

If  the  household  of  Lydia  were  converted j  and  this  was 
the  reason  of  their  baptism,  the  account  which  is  given 
in  scripture,  is  directly  calculated  to  lead  us  into  error-^ 
to  lead  us  to  mistake  the  truth.  An  account  better  calcu- 
lated to  give  us  a  wrong  impression,  could  not  well  be 
made  out.  This  is  clearly  to  be  seen,  on  a  moment's 
consideration.  Let  any  minister,  with  whose  principles 
we  were  unacquainted,  give  us  such  an  account — let  him 
mention  that  in  such  a  place,  a  certain  woman  heard  him 
preach,  whose  heart  the  Lord  opened,  that  she  attended 
unto  the  things  that  were  spoken  :  "  And  when  Actsxvi. 
she  was  baptized,  and  her  household,  she  be-  14, 15. 
sought  us,  saying,  If  ye  have  judged  me  to  be  faithful  to 
the  Lord,  come  into  my  house,  and  abide  there  :  and  she 
constrained  us."  What  impression  should  we  receive 
from  such  an  account  1  If  we  believe  it  an  honest  account, 
we  should  firmly  believe,  at  once,  that  the  woman,  whose 
conversion  was  mentioned,  was  the  only  believer  in  the 
family.  We  should  have  no  doubt  of  this.  We  should 
not  even  suspect  that  we  could  misunderstand  his  account. 
And  if  he  wished  to  give  us  a  wrong  impression,  and  have 
us  mistake  the  truth,  his  account  would  be  a  most  artful 
contrivance  for  the  purpose.  But  the  scriptures  were  not 
designed,  nor  contrived^  to  lead  us  into  error.  We  may 
therefore  confidently  believe — yea  we  ought  to  believe, 
that  Lydia  was  the  only  believer,  and  that  her  household 
were  baptized  on  account  of  her  faith. 


52 

The  argument  used  by  Lydia  to  persuade  the  apostles 
to  come  into  her  house,  shows  that  her  household  were 
not  believers.  She  says;  *'Ifye  have  judged  ;we  to  be 
faithful  to  the  Lord,  come  into  my  house,  and  abide 
there.' '  But  if  all  her  family  had  been  believers,  how 
much  more  natural,  and  weighty,  would  have  been  the 
argument;  ''  If  ye  have  judged  us  to  be  faithful  unto  the 
Lord,  come  into  our  house  and  abide  there  !"  Indeed, 
this  argument  would  have  been  so  much  more  modest  and 
interesting,  as  w^ell  as  natural  and  weighty;  that  she 
would  not  have  failed  to  use  it,  if  all  her  household  had 
been  believers.  Moreover,  such  a  believing  family  would 
have  been  very  anxious  for  the  company  of  the  apostles, 
and  if  they  had  said  little  or  nothing,  the  fact  that  they 
were  all  believers,  would  have  exerted  a  powerful  influ- 
ence, in  constraining  the  apostles  to  come  into  the  house. 
But  Lydia  did  the  work  of  constraining  them,  without 
any  argument  drawn  from  the  faithfulness  o^  hex  family . 
Her  own  faithfulness  was  the  argument.  If  ye  have 
judged  me  to  be  faithful  to  the  Lord,  come  into  my  house, 
— and  she  constrained  us,  says  the  apostle. 

But  it  is  said,  that  when  Paul  and  Silas  went  out  of  the 
prison,  they  entered  into  the  house  of  Lydia  ;  and  when 
they  had  seen  the  brethren,  they  comforted  them,  and 
departed.  Paul  and  Silas  then,  when  they  left  the  prison, 
found  brethren  in  the  house  of  Lydia.  Does  not  this 
prove  that  the  household  of  Lydia,  which  was  baptized, 
were  believers  ?  Some  think  it  does :  but  it  certainly  does 
not ;  for  we  know  of  brethren,  who  were  not  of  the  house- 
hold of  Lydia,  that  would  be  very  likely  to  be  at  her 
Philemon,  house.  I  speak  of  Luke,  Paul's  '*  fellow  laborer,*' 
24  verse,  and  of  Timotheus,  whom  Paul  took  with  him  to 
Philippi.  Luke,  the  writer  of  the  history,  speaks  of  him- 
self as  one  of  those  who  went  to  Philippi,  and  were  there 
certain  days,  and  went  to  the  river's  side,  and  spake  unto 
the  women  who  were  there  assembled.  We  did  these 
things,  says  Luke.  Speaking  of  Lydia,  he  says,  she 
besought  us,  and  she  constrained  us.  Luke  then  was 
one  of  those,  who  were  besought  and  constrained  to  go 
into  the  house  of  Lydia,  and  abide  there,  before  Paul  and 
Silas  were  imprisoned.  And,  at  the  beginning  of  the  same 
chapter  that  gives  this  account,  we  are  told  that  Paul 


63 

took  Timotheus  with  him.  Here  then  are  brethren 
Luke  and  Timotheus,  who  were  doubtless  anxious  about 
Paul  and  Silas,  and  needed  to  be  comforted,  and  were, 
no  doubt,  when  Paul  and  Silas  left  the  prison.  And  on 
the  next  day  after  Paul  and  Silas  were  imprisoned,  the 
house  of  Lydia  would  be  the  most  likely  place  to  find 
Luke  and  Timotheus,  anxious  for  their  brethren,  and 
comforted  and  joyous  on  account  of  their  deliverance. 

Besides,  if  there  were  any  other  Christian  brethren  in 
the  city  of  Philippi,  they,  also,  must  have  been  anxious, 
for  Paul  and  Silas,  who  were  suffering  by  scourging  and 
imprisonment,  and  glad  to  meet  Luke  and  Timotheus,  at 
the  house  of*  Lydia,  and  comforted  by  the  deliverance  of 
Paul  and  Silas  from  prison,  and  their  parting  address,  on 
leaving  the  place.  Moreover,  there  were  no  males  in  the 
assembly,  when  Lydia  heard  the  apostles,  and  was  con- 
verted. They  went  out  *'  and  spake  unto  the  women^^  &c. 

The  argument  then,  drawn  from  the  baptism  of  Lydia 
and  her  household,  in  favor  of  baptizing  the  children  of 
believers  is  not  at  all  embarrassed  by  the  fact,  that  the 
apostles  found  brethren  at  her  house,  when  they  left  the 
prison. 

2D.  The  baptism  of  the  jailer  and  his  family  affords  an 
argument  in  favor  of  infant  baptise.  '*  He  rejoiced  be- 
lieving in  God  with  all  his  house."  Pond,  in  his  answer 
to  Judson,  says ;  "  If  there  is  any  ambiguity  in  this  Eng- 
lish phrase,  there  is  none  in  the  original.  It  is  there  posi- 
tively determined,  and  Mr.  J.  knows  it,  that  the  faith  and 
joy  which  are  here  expressed,  can  refer  to  the  jailer 
onlyy*     "But  he   was    baptized    and  all  his.  Acts 

straightway."  "We  learn,  in  the  original  Greek,  xvi.  33. 
that  not  one  in  his  house  believed  but  himself.  The  fol- 
lowing is  an  exact  translation  ;  *  And  he  rejoiced  in  all  his 
house,  he  having  believed  in  God.'  The  Greek  partici- 
ple for  believing  is  in  the  singular  number  ; — *  he  having 
believed.'  Whereas,  had  one  in  his  house  believed  be- 
side himself,  the  participle  must  have  been  in  the  plural. 
The  adverb,  pannoiki,  in  all  his  house,  stands  with,  and 
qualifies  the  verb  rejoiced.  Thus  it  is  evident  his  house 
or  children  were  baptized  on  his  faith. "f 

*  Pond's  Treatise,  page  87,  f  Smith's  Lecture,  page  38, 

5* 


54 

"  But/'  (as  Moore,  in  his  reply  to  Chapin,  says,)  "  if 
the  jailer  rejoiced  and  believed  with  all  his  house,  it  does 
not  follow  that  they  rejoiced  and  believed  with  him.  But 
a  short  time  ago,  Mr.  C.  believed,  with  the  people  of  his 
charge,  that  immersion  of  believers  was  the  only  Christian 
baptism.  But  4hey  did  not  believe  the  same  ivith  him. 
He  rejoiced  with  them  at  the  new  light  which  was  poured 
in  upon  his  mind.     But  they  wept  with  him."* 

We  can  see  very  good  reason  why  the  jailer  should 
rejoice  in  his  connexion  with  his  family,  for  the  connexion 
Acts  was  such  that  the  apostles  could  say,  "Believe 

xvK  31.  on  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved,  and  thy  house."  And  the  same  precious  con- 
nexion, between  the  faith  of  the  parent  and  the  salvation 
of  the  children,  was  brought  to  view  by  Christ,  when  he 
said  that  salvation  came  to  the  family  of  Zaccheus  because 
of  his  faith.  "  This  day  is  salvation  come  to  this  house, 
Luke  forasmuch  as  he  also  is  a  son  of  Abraham.  For 
xix.  9, 10.  the  Son  of  man  is  come  to  seek  and  to  save  that 
which  was  lost."  It  appears  that  the  apostles  brought  to 
view,  and  probably  further  explained,  to  the  jailer,  the 
gracious  connexion  between  believers  and  their  children — 
a  connexion  eminently  favorable  to  their  salvation. 

30.  In  every  instance,  recorded  in  scripture,  in  which 
the  head  of  a  family  was  baptized  at  home,  his  household 
was  baptized  also. 

And  it  is  worthy  of  particular  notice,  that  in  the  ten 
instances  in  which  Christian  baptism  is  mentioned,  in  the 
New  Testament,  there  are  three  households.  But  among 
all  the  hundreds  and  thousands,  of  instances,  in  which 
baptism  has  been  administered  by  our  Baptist  brethren, 
I  have  found  only  one  in  which  the  head  of  a  family,  and 
the  household,  we«e  baptized.  And  in  this  case,  it  does 
not  appear  whether  they  were  all  baptized  at  the  same 
time,  or  not. 

31.  Household  dedication  corresponds  to  the  best  feel- 
ings of  the  believer,  and  increases  the  ardor  of  these  feel- 
ings. 

It  is  when  the  Christian  is  nearest  to  God  in  prayer, 
that  he  feels  the  most  like  dedicating  his  household  to 

*  Moore's  Reply,  page  50. 


55 

him.  And  while  he  reflects  upon  his  responsible  con- 
nexion with  his  family,  it  is  most  encouraging  and  grate- 
ful to  his  feelings  to  know,  that  the  connexion  is  such, 
that  Christ  could  say ;  "  This  day  is  salvation  come  to 
this  house,  forasmuch  as  he  also  is  the  son  of  Luke 
Abraham  :  for  the  Son  of  man  is  come  to  seek  xix.  9, 10. 
and  to  save  that  which  was  lost."  Believing  in  God,  he 
rejoices  in  view  of  this  gracious  connexion  with  his  family. 
And  this  view  of  the  subject  increases  the  ardor  of  his 
devotional  feelings. 

32.  If  children,  after  Christ  came,  had  been  set  aside 
from  that  relation  to  his  covenant,  and  church,  which 
they  had  long  enjoyed,  parents  would  not  have  been  so 
highly  favored,  respecting  their  infant  offspring,  as  they 
used  to  be. 

But  thus  to  contract  their  privileges,  would  have  been 
contrary  to  the  very  character,  and  spirit,  of  the  gospel  of 
Christ.  And  if  his  coming  had  produced  this  effect,  how 
different  it  would  have  been  from  what  parents  might  ex- 
pect, from  reading  where  it  is  written  ;  *'  Their  jer. 
children  also  shall  be  as  aforetime."  *'  He  shall  xxx.20. 
feed  his  flock  like  a  shepherd  :  he  shall  gather  isai. 
the  lambs  with  his  arm,  and  carry  them  in  his  xl.  11. 
bosom."  And  if  Christ  had  set  children  aside  from  the 
former  privilege  of  their  connexion  with  his  church  or 
kingdom,  how  different  would  this  have  been  from  any 
thihg  that  he  did  !  Especially,  how  different  would  it  have 
been  from  his  conduct  when  he  said ;  "  Suffer  little  chil- 
dren to  come  unto  me,  and  forbid  them  not ;  for  of  such 
is  the  kingdom  of  Heaven." 

Besides,  it  would  be  plainly  inconsistent,  to  contract 
the  privileges  of  believing:  parents  respecting  their  infant 
seed,  when  their  own  privileges  were  enlarged,  and  as 
much  required  of  them,  respecting  their  children,  as 
ever. 

33.  No  ancient  writer  charges  infant  baptism  with  be- 
ing a  new  doctrine^  and  contrary  to  the  practice  of  the 
church.  I  mean,  this  has  not  been  done  by  any  writer 
who  lived  near  the  time  of  the  apostles. 

I  know  it  is  done  by  writers  who  lived  ten,  or  fif- 
teen hundred  years  after  the  apostles.  Many,  at  this 
distance,  as  well  as  at  the  present  time,  can  very  easily 


56 

contradict  those,  who  lived  near  the  apostles,  and  must 
have  known  their  practice,  and  also  the  practice  of  the 
churches  they  planted.  But  if  the  churches,  planted  by 
the  apostles,  were  near  as  zealous,  and  faithful,  and  as 
much  concerned  for  apostolic  purity  of  doctrine  and 
practice,  as  our  Baptist  brethren  ;  infant  baptism  could 
not  have  been  introduced,  without  such  a  violent  struggle 
as  would  have  rent  the  church  asunder.  This  is  plain  to 
be  seen  and  understood.  Many  and  loud  voices  would 
have  been  heard,  proclaiming  that  the  doctrine  was 
new,  and  contrary  to  the  practice  of  the  apostles,  and  the 
tffhole  church.  In  such  a  case,  Tertullian  would  not  have 
been  left  to  stand  alone,  and  oppose  the  practice  of  infant 
baptism  by  his  own  opinion  only,  without  pretending  that 
it  was  unlawful.  He  could,  and  ivould  have  summoned  to 
his  aid  the  opinion  and  practice  of  the  apostles,  and  the 
whole  church ;  and  shown  that  God  was  with  him,  in  his 
opposition  to  infant  baptism.  It  was  practised,  as  our 
Baptist  brethren  acknowledge,  within  one  hundred  years 
after  the  apostolic  age  ;  that  is,  in  the  latter  part  of  the 
second  century.  The  first  century,  I  call  the  apostolic 
age ;  for  St.  John,  one  of  the  apostles,  lived  to  be  one 
hundred  years  old. 

Mr.  Judson  says,  that  the  practice  of  infant  baptism, 
"  no  doubt,  commenced  in  the  latter  part  of  the  second 
century."*  He  calls  it,  "  the  most  pernicious  practice 
that  ever  infested  and  laid  waste  the  vineyard  of  the 
Lord.^t  Now  it  was  impossible,  that  the  churches  plant- 
ed by  the  apostles  should  suffer  such  a  prentice  to  be 
introduced,  without  powerful  opposition. 

34.  Infant  baptism  has  a  saving  influence. 

The  Christian,  and  indeed  every  man,  finds  it  easier 
to  live  loosely,  and  to  suffer  others  under  his  care  to  live 
BO,  in  proportion  as  his  resolutions  and  engagements 
against  it  2ire  few  and  secret.  Those  which  are  made  in 
secret  impose  some  restraint  upon  the  conscience,  and  so 
far  regulate  the  life.  But  their  influence  is  much  greater, 
when  they  are  made  public.  Then,  every  departure  from 
them  is  noted,  and  disapproved,  and  falls  under  public 
censure,  and  is  injurious  to  the  cause   espoused.     For 

*  Sermon,  pcge  35.  t  Ibid,  pag^e  31 . 


57 

make  the  worst  of  our  world,  it  does  not  approve  of  incon- 
sistencies, especially  in  the  Christian.  This  is  well 
known,  understood  and  felt.  It  is  the  reason  why  every 
judicious  man  is  careful  to  promise  no  more  than  he  can 
well  expect  to  fulfil ;  and  the  reason  why  some  Christians 
are  so  backward  to  make  a  public  profession  of  religion. 
But  when  the  Christian  devotes  himself  to  God  pub- 
licly, this  act  will  have  a  great  influence,  upon  all  his 
after  life — upon  his  thoughts,  his  words,  and  actions  ;  and, 
consequently,  promote  the  glory  of  God,  and  the  salva- 
tion of  men.  The  very  act  of  devoting  himself  to  God 
in  public — an  act  witnessed  by  heaven,  and  earth,  has  a 
mighty  influence  in  binding  him  to  the  service  of  the 
Lord,  in  awakening  his  piety,  and  urging  him  forward 
to  deny  himself,  and  crucify  unholy  affections,  and  bring 
the  whole  man,  body  and  soul,  into  subjection  to  the  obe- 
dience of  Christ.  And  this  influence  is  a  saving  influence. 
Many  are  saved  by  it.  So  it  is  with  parents  respecting 
the  dedication  of  their  children^  as  well  as  themselves. 
The  influence,  in  both  cases,  is  a  saving  influence ;  and 
many  are  saved  by  it.  Prayer  and  Christian  exhortation, 
instruction  and  restraint ;  or,  in  a  word,  parental  Chris' 
tian  faithfulness^  has  a  saving  influence.  And  infant 
baptism — a  public  dedication  of  children  to  God,  has  a 
saving  influence,  by  holding  the  Christian  to  all  his  paren- 
tal duties,  with  a  deeper,  and  more  persevering,  and 
prayerful  interest.  He  has  publicly  vowed  to  the  Lord 
respecting  his  children,  in  particular,  and  he  cannot  go 
back — he  must  not  shrink  from  the  faithful  discharge  of 
parental  duty.  And  in  proportion  to  his  piety  and  under- 
standing of  the  vow  that  he  has  made,  he  will  be  faithful, 
and  the  inore  so,  on  account  of  the  public  dedication 
of  his  children  to  God.  Thus,  infant  baptism  has  a  sav- 
ing influence,  and  is  vastly  important.  And  by  means  of 
it,  I  have  no  doubt,  that  many  will  be  saved  from  ever- 
lasting wailings  in  outer  darkness,  and  with  the  great 
multitude  of  the  redeemed,  forever  shout  hosanna  to  the 
Son  of  David.  And  in  proportion  as  infant  baptism,  and 
the  duties  it  implies,  and  enforces,  are  better  understood, 
and  performed,  it  will  be,  what  I  verily  believe  God 
designed  it  to  be,  a  powerful  means  of  raising  up  a  godly 


68 

seed;  of  urging  forward  the  Millennium;  and  of  great 
glory  to  his  name  forever. 

It  may  be  said,  that  infant  baptism  does  not  always  ac- 
complish such  great  and  happy  effects ;  I  answer,  neither 
does  the  gospel  of  Christ.  This  too,  is  misunderstood, 
neglected,  and  abused;  and  in  many  cases,  its  saving 
influence  is  not  realized. 

35.  It  is  reasonable,  that  infants  should  be  publicly  de- 
voted to  God. 

Such  a  devotion  of  children  to  God  is  reasonable,  in 
many  respects.  But  here,  my  meaning  is  that  it  is  rea- 
sonable, because  it  is  a  just  acknowledgement  of  many 
important  truths,  and  because  it  brings  these  truths  to 
bear  upon  the  heart,  and  conscience,  and  life,  in  a  man- 
ner which  otherwise,  they  would  not.  • 

The  right,  which  God  has  to  man  and  his  services,  he 
has  clearly  revealed  in  his  word  and  providence.  This 
right  should  be  acknowledged.  But  who  will  do  it  ?  The 
enemies  of  God  will  not.  But  his  friends  do  it,  when  they 
publicly  devote  themselves  and  children  to  him.  Is  not  this 
reasonable  ?  Should  they  not  acknowledge  God's  right  to 
the  children  he  has  lent  them  1  Or  should  they,  in  this 
respect,  do  as  his  enemies  ;  and  their  children  be  as  the 
children  of  the  heathen  ?  Must  they  act  the  Christian  in 
private,  but  the  heathen  in  public  ? 

God  asserts  a  special  right  to  the  children  of  those  who 
are  in  covenant  with  him.  This  special  right,  which 
God  asserts,  should  also  be  acknowledged.  It  is  reason- 
able to  do  this  ? 

God  has  not  only  put  a  difference  between  the  infants 
of  those  in  covenant  with  him,  and  others,  by  speaking  of 
such  infants  as  his  children,  in  covenant,  but  by  blessing 
them  in  this  connexion.  This  difference,  which  God  has 
made  in  the  bestowment  of  his  blessings,  is  an  important 
truth,  to  be  remembered  with  gratitude.  And  should  it 
not  be  acknowledged?  Is  it  not  reasonable? 

The  special  obligation  of  Christians  to  train  up  their 
children  for  God — to  do  all  they  can,  as  his  agents,  to 
secure  for  him  his  right  in  their  children — this  is  a 
truth  ;  and  is  it  not  reasonable  to  acknowledge  it? 

Real  Christians  feel  a  special  interest  for  the  spiritual 
good  of  their  children,  and  a  public  expression  of  it,  sup- 


69 

ported  by  correspondent  life,  does  good  to  others.  Is  it 
not  reasonable,  then,  that  such  a  public  expression  should 
be  given  ? 

The  special  encouragement,  which  God  has  given  his 
people  respecting  their  children,  is  a  truth,  which  should 
be  devoutly  embraced,  and  acknowledged. 

These  truths,  which  God  has  made  public,  should  be 
publicly  acknowledged.  And  it  ought  to  be  expected 
that  Christians  will  do  it.  Who  will  do  it,  if  they  do  not  ? 
But  what  if  they  do  it  in  secret  merely  1  Who  knows  it  1 
To  keep  back  the  acknowledgement  of  such  truths,  is  to 
withhold  from  God  his  due. 

Is  it  not  reasonable,  that  the  dedication  of  children 
should  take  such  a  form ,  as  to  awaken  the  most  prayerful 
interest,  and  urge,  most  powerfully,  to  fidelity  in  every 
parental  duty  1  But  the  dedication  of  children  to  God  in 
baptism  is  the  only  public  act,  by  which  the  devout  Chris- 
tian can  express  the  interest  that  he  feels,  for  the  spiritual 
welfare  of  his  beloved  offspring.  But  this  expression  of  his 
interest — this  act — the  public  dedication  of  his  offspring 
to  God,  takes  such  a  form — it  has  such  associations ;  and 
gathers  around  it  such  motives,  as  are  most  likely  to 
awaken  and  increase  its  solicitude,  and  give  life,  and 
perseverance,  and  a  saving  power  to  his  prayers  and  ex- 
ertions for  the  spiritual  good  of  his  children.  And  is  it 
not  reasonable  that  this  should  be  done  ? 

"  Another  fact  commonly  overlooked,  will  show  the 
reasonableness  of  dedicating  our  offspring  to  God.  I  refer 
to  the  general  principle  on  which  the  very  existence  of 
human  society  depends.  The  principle  is  this.  Parents 
'act  for  their  children  in  everything  which  pertains  to  this 
life,  till  they  are  of  sufficient  age  to  act  for  themselves. 
Every  parent  feels  that  this  is  reasonable.  Every  govern- 
ment, whether  Christian  or  heathen,  acknowledges  the 
principle  as  reasonable,  and  provides  that  parents  may, 
and  shall  thus  act  for  their  children.  This  is  approved 
by  the  common  reason  of  mankind.  Indeed,  it  is  the 
very  basis  of  human  society.  Destroy  the  principle,  and 
a  future  generation  would  never  arise  on  the  earth.  Now, 
to  dedicate  our  offspring  to  God,  is  simply  to  transfer  this 
principle  to  religion ;  to  act  for  the  benefit  of  our  children 
in  moral  things,  as  we  do  in  temporal  ones.     If  the  child 


60 

were  of  sufficient  age,  he  would  be  under  obligation  to 
dedicate  himself  to  God.  But  he  is  a  child  ;  he  is  an 
infant,  and  incapable  of  acting  for  himself  in  moral 
things.  The  parent  must  therefore  act  for  him.  This  is 
certainly  reasonable."* 

36.  The  scriptures  teach  us,  that  the  church,  which 
puts  the  token  of  the  covenant  upon  her  children, 
was  precious  in  the  sight  of  the  Lord  ;  that  it  was  to  be 
continued,  and  multiplied,  and  glorified,  and  her  children 
be  as  aforetime. 

Jer.  XXX.  Thus  saith  the  Lord  ;  "  I  will  multiply  them, 

19,20.  and  they  shall  not  be  few;  I  will  also  glorify 
them,  and  they  shall  not  be  small.  Their  children  also 
shall  be  as  aforetime,  and  their  congregation  shall  be 
established  before  me,  and  I  will  punish  all  that  oppress 
them." 

The  ancient  church  of  God  is  called  his 
fi|b.  iii.  house  ;  that  is,  his  family,  in  which  Moses  was 
^^j'g  '  a  faithful  servant.  "  This  is  he  that  was  in  the 
vii.  38.         church  in  the  wilderness." 

It  is  highly  important  that  we  should  view  this  church 
in  a  true  light,  such  as  the  scriptures  shed  upon  it.  Let 
us,  therefore,  now  consider  a  number  of  facts,  which  the 
scriptures  reveal  respecting  it. 

The  ancient  church  had  many  wicked  people 
^x^w!  *'*  *^-  *'  ^^^  ""^^  ^^^  wicked  God  said,  what 
Ixxviii.  hast  thou  to  do  to  declare  my  statutes,  or  that 
^r  37.  thou  shouldst  take  my  covenant  in  thy  mouth  1 
Nevertheless  they  did  flatter  him  with  their  mouth,  and 
they  lied  unto  him  with  their  tongue.  For  their  heart 
was  not  right  with  him,  neither  were  they  steadfast  in  his 
covenant."  Thus  "  some,  when  they  heard,  did  pro- 
Ileb.  iii.  voke  :  howbeit,  not  all  that  came  out  of  Egypt 
16—19.  by  Moses.  But  with  whom  was  he  grieved  forty 
years  ?  Was  it  not  with  them  that  had  sinned,  whose 
carcasses  fell  in  theAvilderness?  And  to  whom  sware  he 
that  they  should  not  enter  into  his  rest,  but  to  them 
that  believed  not  1  So  we  see  that  they  could  not  enter  in 
Rom.  because  of  unbelief"  *^  Because  of  unbelief  they 

x\.  20.         were  broken  off." 

*  Manuscript  Sermon  of  the  Rev.  Mr.  Rood  of  Gilmantou. 


or  THB  ^ 

61    |university; 

These  passages  shew  us,  that  G^  Tfl^frftHf'wc  fSS*^* 
gion  of  his  ancient  church.     This  truth  is  also  taught  in 
the  following  passages,  and  many  others.     "  Ye  shall   be 
holy  ;  for  I  the  Lord  your  God,  am  holy.     And  Lev. 

thou  shalt  love  the  Lord  thy  God  with  all  thine  ^^'  2. 
hearty  and  with  all  thy  soul,  and  with  all  thy  Deut.  m. 
might.     And  these  words,  I  command  thee  this  '  '  * 

day,  shall  be  in  thine  heart :  And  thou  shalt  teach  them 
diligently  unto  thy  children,  and  shalt  talk  of  them  when 
thou  sittest  in  thine  house,  and  when  thou  walkest  by  the 
way,  and  when  thou  liest  down,  and  when  thou  risest  up. 
This  day  the  Lord  thy  God  hath  commanded  Deut. 
thee  to  do  these  statutes  and  judgments  :  thou  x^vi.  16. 
shalt  therefore  keep  and  do  them  with  all  thine  hearty  and 
with  all  thy  souL" 

The  ancient  church  professed  true  religion. 

"  All  the  people  answered  together,  and  said,  ^^^^ 

All  that  the  Lord  hath  spoken  we  will  do.  Thou  xix.  8. 

hast  avouched  the  Lord  this  day  to  be  thy  God,         Deut. 
and  to  walk  in  his  ways,  and  to  keep  his  statutes,      xxvi.  17. 
and  his  commandments,  and  his  judgments,  and        ?*°^- 
to  hearken  unto  his  voice.  ^*^'  '  ' 

Many  of  the  ancient  church  practised  true  religion. 

"  Even  in  the  dark  and  degenerate   days  of  Elijah," 
when  he  complained  of  Israel,  that  they   had   forsaken 
God's  covenant,  and  thrown  down   his  altars,       ^  j^- 
and  slain   his  prophets— even   at  such  a  time,        xix.  14. 
God  had   reserved   to  himself  seven  thousand  Rom. 

men,  who  had  not  bowed  the  knee  to  the  image  *'•  ^* 

of  Baal,  "  in  the  kingdom  of  Israel ;  besides  the  numerous 
people  which  he  had  at  the  same  time,  in  the  kingdom 
of  Judah  ;  the  fruits  of  the  extensive  and  remarkable 
reformation,  under  the  reign  of  the  pious  Jehosaphat.'* 

The  ancient  church  was  purchased  and  redeemed  by 
the  blood  of  Christ. 

**  Remember  thy  congregation  which  thou  Psalm 
hast  purchased  of  old,  the  rod  of  thine  inheri-  ^^x'^-  2- 
tance,  which  thou  hast  redeemed ;  this  mount  Zion, 
wherein  thou  hast  dwelt."  There  never  was  any  other  way 
to  Heaven  for  fallen  man,  than  that  which  Christ  has 
opened  by  his  atoning  blood.  He  is  the  way,  the  truth, 
and  the  life.  Neither  is  there  salvation  in  any  other ; 
6 


62 

for  there  is  no  other  name  under  heaven,  given  among 
men,  whereby  we  can  be  saved. 

The  ancient  church  was  the  bride  of  Christ. 
Jer.      s  ^^  Saith  the  Lord,   I  am  married  unto  you. 

iii.  14  For  thy  Maker  is  thine  husband  ;  the  Lord  of 
Isaiah  hosts  is  his  name  ;  and  thy  Redeemer  the  Holy 

^'''•^'  One  of  Israel." 

The  ancient  church  was  the  ^ocA:  of  Christ. 
Psalm  He  was  their  shepherd.  **  Give  ear,  O  Shepherd 
ixxx.  1.  of  Israel,  thou  that  leadest  Joseph  like  a  flock. 
Tsai.  He  shall  feed  his  flock  like  a  shepherd  ;  he  shall 

xl.  11.  gather  the  lambs  with  his  arm,  and  carry  them 

in  his  bosom,  and  shall  gently  lead  those  that  are  with 
young." 

The  ancient  church  was  a  gospel  church. 
Gal.  The  gospel  was  preached  to  Abraham.     And 

"i-  2-  the  covenant,  which  he  embraced,  and  by  which 

the  church  in  his  time  was  formed,  was  a  gospel  covenant, 
containing  a  promise  of  the  Saviour  whose  day  Abraham 
John  rejoiced  to  see,  and  in  the  faith  of  whom,  Abra- 

viii.  56.  ham  and  other  good  people  died.  **  These  all 
Heb.  died  in  faith,  not  having  received  the  promises, 

xi.  13.  but  having  seen  them   afar  off,  and  were  per- 

suaded of  them,  and  embraced  them,  and  confessed  that 
they  were  strangers  and  pilgrims  on  the  earth." 

God  calls  his  ancient  church  a  JioIt/  people — a  special 
people — a  peculiar  people,  and  declares  that  he  loved 
them. 

Deut.  vii.  ^'  For  thou  art  a  holi/  people  unto  the  Lord 

6, 1, 8.  thy  God  :  the  Lord  thy  God  hath  chosen  thee  to 
be  a  special  people  unto  himself,  above  all  people  that  are 
upon  the  face  of  the  earth.  The  Lord  did  not  set  his  love 
upon  you,  nor  choose  you,  because  ye  were  more  in  num- 
ber than  any  people ;  for  ye  were  the  fewest  of  all  people  ; 
but  because  the  Lord  loved  you,  and  because  he  would 
keep  the  oath  which  he  had  sworn  unto  your  fathers. 
j^  ,^  For  thou  art  an  holi/  people  unto  the  Lord  thy 

xiv.  2.  God,  and  the  Lord  hath  chosen  thee  to  be  a  pe- 
Jer.ii.3.  culiar  people  unto  himself.  Israel  was  Jwliness 
Isai.  unto  the  Lord,  and  the  first  fruits  of  his  increase. 

xliii.4.  I  have  loved  thee.  Yea,  I  have  loved  thee  with 
Jer.  an  everlasting  love  ;  therefore  with  loving  kind- 

xxxi.  3.        jjggg  i^g^yg  I  drawn  thee." 


.63 

The  ancient  church  is  called  the  Lord's  portion  and 
peculiar  treasure. 

"  For  the  hord's  portion  is  his  people  ;  Jacob  Deut. 

is  the  lot  of  his  inheritance.  For  the  Lord  hath  xx*"-  ^^ 
chosen  Jacob  unto  himself;  and  Israel  for  his  Psalm 
peculiar  treasure."  In  view  of  these  things,  as  cxxxv.4. 
well  as  many  others  that  might  be  named,  we  can  plainly 
see,  that  although  there  were  many  wicked  people  in  the 
ancient  church,  yet  there  were  so  many  of  a  different 
character,  that  the  church  W2is precioiis  in  the  sight  of  the 
Lord.  It  was  his  family.  He  loved  them.  They  were 
his  portion  and  peculiar  treasure — a  holy,  special,  and 
peculiar  people — the  flock  and  bride  of  Christ — a  gospel 
church,  professing,  and  many  of  them  practising,  true 
religion,  which  God  required  of  them.  This  is  the  cha- 
racter which  God  in  his  word  gives  of  his  ancient  church, 
notwithstanding  all  the  wickedness  and  wicked  men  that 
existed  in  it. 

I  will  now  show,  that,  according  to  the  scriptures,  this 
church  was  to  be  continued.  God  declared  that  he  had 
engraven  her  upon  the  palms  of  his  hands,  and  would 
never  leave  nor  forsake  her,  but  loved  her  with  an  ever- 
lasting love.  And  he  says,  Israel  shall  blossom  isaiah 
and  bud,  and  fill  the  face  of  the  world  with  xxvU.6. 
fruit.  God  promised  the  Redeemer  to  his  ancient 
Zion,  and  by  him  to  continue  and  bless  her. 
"  The  Bedcemer  shall  come  to  Zion,  and  unto  isaiah 
them  that  turn  from  transgression  in  Jacob,  saith  lix.20,21. 
the  Lord.  As  for  me  this  is  my  covenant  with  Rom.  xi. 
them,  saith  the  Lord  j  My  spirit  that  is  upon  ^6, 27. 
thee,  and  my  words  which  I  have  put  in  thy  mouth,  shall 
not  depart  out  of  thy  mouth,  nor  out  of  the  mouth  of  thy 
seed,  nor  out  of  the  mouth  of  thy  seed's  seed,  saith  the 
Lord,  from  henceforth  and  forever."  But  the  next  chapter, 
the  sixtieth  of  Isaiah,  in  the  most  clear  and  striking  man- 
ner, speaks  of  the  continuance  of  the  ancient  church, 
and  the  blessings  she  would  receive  in  consequence  of 
the  coming  of  Christ,  the  Redeemer.  In  this  chapter, 
the  Lord  reveals  to  his  beloved  Zion  a  great  increase  of 
ligJity  and  holiness^  and  prosperity  and  a  great  addition  of 
converts  from  the  gentiles ,  till  all  kings  and  nations  should 
serve  her,  or  utterly  perish.     And  she  should  experience 


64 

a  peace  and  felicity  resembling  that  of  Heaven.  The 
chapter  begins  thus ;  *'  Arise,  shine ;  for  tJiy  light  is 
come,  and  the  glory  of  the  Lord  is  risen  upon  thee.^^ 

"  For,  behold,  the  darkness  shall  cover  the  earth,  and 
gross  darkness  the  people  :  but  the  Lord  shall  arise  upon 
thee,  and  his  glory  shall  be  seen  upon  thee.  And  the  gen- 
tiles shall  come  to  thy  light,  and  kings  to  the  bright- 
ness of  thy  rising.  Lift  up  thine  eyes  round  about,  and 
see  :  all  they  gather  themselves  together,  they  come  to 
thee :  thy  sons  shall  come  from  far,  and  thy  daughters 
shall  be  nursed  at  thy  side.  Then  thou  shalt  see,  and  flow 
together,  and  thine  heart  shall  fear,  and  be  enlarged  ;  be- 
cause the  abundance  of  the  sea  shall  be  converted  unto 
thee,  the  forces  of  the  gentiles  shall  come  unto  thee  J  ^ 

These  things,  and  others  equally  precious,  were  not 
spoken  to  another  church ;  but  to  the  ancient  church  of 
God — the  Zion  of  the  Holy  One  of  Israel.  "  The  sons 
Ver.  14;  also  of  them  that  afflicted  thee  shall  come  bend- 
19, 20.  ing  unto  thee  ;  and  all  they  that  despised  thee 
shall  bow  themselves  down  at  the  soles  of  thy  feet ;  and 
they  shall  call  thee,  The  city  of  the  Lord,  the  Zion  of 
the  Holy  One  of  Israel.  The  sun  shall  be  no  more  thy 
light  by  day;  neither  for  brightness  shall  the  moon  give 
light  unto  thee  :  but  the  Lord  shall  be  unto  thee  an  ever- 
lasting light,  and  thy  God  thy  glory.  Thy  sun  shall  no 
more  go  down ;  neither  shall  thy  moon  withdraw  itself; 
for  the  Lord  shall  be  thine  everlasting  light,  and  the  days 
of  thy  mourning  shall  be  ended.'*  If  God  said  these 
things  to  his  ancient  church,  as  he  certainly  did,  and  not 
to  another ;  and  if  he  meant  as  he  said,  then  we  have 
.  good  reason  for  believing  that  his  ancient  church  was 
continued  and  blessed — a  good  reason  for  believing,  that 
it  existed  after  Christ,  and  converts  were  added  to  it  from 
the  gentiles,  and  its  privileges,  and  prosperity  increased — 
the  reason  is  this  ;  God  declared  that  these  things  should 
he  done.  They  are  done  accordingly.  So  that  whatever 
difference  we  may  find  in  the  church,  at  different  times, 
still  it  is  one,  and  the  same  in  the  judgment  of  God,  which 
is  according  to  truth.  Its  services,  since  Christ  came, 
are  less  bundensome  and  typical,  and  its  privileges  greater. 
It  now  enjoys  the  clearer  light  of  a  more  glorious  dispensa- 
tion of  divine  grace.     And  in  this  time  of  her  great  pro&« 


65 

perity,  she  is  called  by  a  new  name,  according  to  the  pro- 
phecy of  Isaiah  :  "  Thou  shalt  be  called  by  a  isaiah 
new  name,  which  the  mouth  of  the  Lord  shall  \xii.2, 
name."     Accordingly,  we  are   told,   that  "  the  Acts 

disciples  were  called  Christians  first  at  An-  ^^•^^• 
tioch." 

When  the  Zion  of  the  Holy  One  of  Israel  was  isaiah 
on  her  way  to  the  gospel  dispensation,  much  ix.  14. 
darkness,  and  difficulty,  and  conflict  beset  her  Psalm 
march.  But  it  was  the  march  to  certain  victory,  ^^iv.  14. 
and  glory  ;  for  God  was  on  her  side.  And  that  isaiah 
she  might  have  strong  consolation,  her  God  xlix.16. 
gave  her  the  exceeding  great  and  precious  pro-  Jer. 

mises  of  his  everlasting  love.  She  waxed  and  ^^^-  ^• 
waned  like  the  moon,  or,  like  the  sun,  she  was  at  times 
beclouded,  and  then  shone  forth  in  her  Creator's  glory.  But 
in  her  darkest  days,  her  God  was  with  her.  On  one  such 
day,  I  hear,  that  Elijah,  the  prophet,  sent  forth  i  Kings 
his  loud  lament  for  Israel,  because  the  prophets  xix.  10. 
of  the  Lord  were  slain,  and  his  altars  destroyed,  Rom. 

'  and  he  left  alone,  and  his  life  sought.    But  what  *'•  4- 

saith  the  answer  of  God  unto  him  :  I  have  reserved  to 
myself  seven  thousand  men,  who  have  not  bowed  the  knee 
to  the  image  of  Baal.  Even  in  this  time  of  prevailing 
darkness,  then,  the  Lord  had  a  church  on  earth,  who 
were  Israelites ;  to  whom  pertained  the  adop-  Rom. 

tion,  and  the  glory,  and  the  covenants,  and  the  ix.  4, 5. 
giving  of  the  law,  and  the  service  of  God,  and  the  pro- 
mises ;  whose  are  the  fathers,  and  of  whom,  as  concern- 
ing the  flesh,  Christ  came  ;  who  is  over  all,  God  blessed 
forever. 

At  the  time  of  Elijah,  and  at  many  other  times,  the 
church  was  very  corrupt,  and  greatly  afflicted  and  depressed. 
But  there  were  times,  when  her  renown  went  forth  among 
the  heathen  for  her  beauty,  for  it  was  a  perfect,  Ezek. 
through  my  comeliness,  which  I  had  put  upon  xvi.  14. 
thee,  saith  the  Lord  God.  But  when  his  children 
forsook  his  law,  and  walked  not  in  his  command-  psalm 
mentSjhe  visited  their  transgressions  with  the  rod,  Ixxxix. 
and  their  iniquities  with  stripes.  But  his  loving  32—36. 
kindness,  he  did  not  utterly  take  from  them,  nor  suffer  his 
faithfulness  to  fail.  His  covenant,  the  grand  charter  of 
6* 


6Q 

their  privileges,  and  the  foundation  of  their  hopes,  conid 
not  fail.  He  had  established  it  for  an  everlasting  cove- 
2  Sam.  nant.  It  was  well  ordered  in  all  things  and  sure. 
xxUi.  5.  It  was  confirmed  of  God  in  Christ,  and  could  not 
Gal.  be   disannulled.     Now  I  say,  that  Jesus  Christ 

111.  17.  ^as  a  minister  of  the  circumcision  for  the  truth 

Rom.  of  God,  to  confirm  the  promises  made  unto  the 

^^'  ^-  fathers.    He  was  the  messenger  of  the  covenant, 

Mai.  iii.  in  whom  his  ancient  church  delighted.  Behold 
he  shall  come,  saith  the  Lord  of  Hosts.  And 
he  did  come,  like  a  refiner's  fire,  and  like  fuller's  soap  ; 
which  is  designed,  not  to  destroy  the  web,  or  the  precious 
metal,  but  to  refine  and  purify.  Thus  Christ  came,  as 
a  refiner,  to  purify  his  people,  as  gold  and  silver,  that  their 
Luke  offerings  might  be  more  acceptable  to  God.  He 

ii.  32.  came,  a  light  to  lighten  the  gentiles,  and  the 

Luke  glory  of  his  people  Israel,  to  perform  the  mercy 

i- 17.  promised  unto  the  fathers,  and  to  remember  his 

Psalm  holy  covenant.  He  thus  appeared  in  his  glory 
cii.  16.  iQ  huild  up  Zion  ;  and  not  to  demolish  her  walls, 
1  Cor.  or  to  lay  again  her  foundation;  for  other  foun- 
"^-  IV  dation  could  not  be  laid^  than  that  upon  which 

Epbes.  the  church,  before  Christ  and  since,  is  built, 
ii.  20.  This  foundation  is  the  apostles  and  the  prophets, 

Jesus  Christ  himself  being  the  chief  comer  stone :  in 
whom  all  the  building,  (his  church  before  his  day  and 
since,)  fitly  framed  together,  groweth  into  an  holy  temple 
in  the  Lord. 

A  person  may  just  as  w^ell  say,  and  attempt  to  prove, 
that  a  good  man,  at  different  times,  is  not  the  same  man, 
as  that  the  church  of  Christ,  before  he  cam^,  and  since, 
is  not  the  same  church.  The  difference  in  the  church 
is  like  that  of  a  good  man,  at  different  periods.  At  one 
time  he  appears  with  one  dress ;  at  another  time  with 
another.  Corruption  prevails  at  one  time,  and  grace  at 
another.  His  privileges  too,  at  one  time,  may  be  much 
greater  than  at  any  former  period.  But  on  the  whole, 
his  path  shineth  more  and  more,  unto  the  perfect  day. 
So  it  is  with  the  church.  At  different  times,  she  appears 
with  a  different  dress.  At  one  time,  she  is  set 
ixl.         forth  as  clothed  in  sackcloth;  but  at  another. 


67 

as  clothed  with  the  sun,  and  the  moon  under  her  Jer. 

feet.  At  different  times,  her  privileges  have  '^'•26. 
been  very  different,  as  she  has  been  advancing  Rev, 

to  the  day  of  millennial  glory,  and  her  everlast-  **•  ^ 

ing  triumph.  Wickedness  has  prevailed  in  the  church, 
more  at  some  times,  than  at  others,  and  so  has  faith, 
purity,  and  love.  At  one  time,  she  is  backslid-  Hosea 
ing  Israel ;  and  is  commanded  to  return  unto  xiv.  4, 5. 
the  Lord ;  and  soon  her  weeping,  and  supplica-  Isaiah 
tions  are  heard  ;  and  she  penitently  says  ,  "Be-  vi.  10. 
hold,  we  come  unto  thee  ;  for  thou  art  the  Lord  Jer. 

our  God."  And  he  says,  "  I  will  heal  their  back-         "»•  ^' 
sliding,  I  will  love  them  freely ;  for  mine  anger 
is  turned  away." 

I  will  be  as  the  dew  unto  Israel  :  he  shall  Hos. 

grow  as  the  lily,   and  cast  forth  his  roots  as  xiv. 

Lebanon.  His  branches  shall  spread,  and  his  beauty 
shall  be  as  the  olive  tree,  and  his  smell  as  Lebanon. 
They  that  dwell  under  his  shadow  shall  return ;  they 
shall  revive  as  the  corn,  and  grow  as  the  vine." 

Observe  particularly,  the  declaration  of  God,  that  his 
church  should  spread  its  branches,  and  its  beauty  be  as 
the  olive  tree.  This  is  a  name  he  gave  to  his  church.  "  The 
Lord  called  thy  name,  a  green  olive  tree ,  fair ^  jer. 

and  of  goodly  fruit  ^^  says  the  prophet  Jeremiah.  xi.  16. 

The  church  is  called  by  this  name,  which  the  Lord  be- 
fore gave  it,  when  it  is  spoken  of  in  the  New  Testament 
by  St.  Paul. 

He  calls  the  church,  "  The  olive  tree ;"  and  ^^ a  good  olive 
tree^'  from  which  the  unbelieving  Jews  were  broken  off; 
and  into  which  the  believing  gentiles  were  engrafled. 
The  gentiles,  from  time  to  time,  had  been  engrafted  into 
this  olive  tree ;  and  the  Jews,  from  time  to  time,  were 
broken  off  for  their  wickedness.  But  when  Christ  came, 
and  they  rejected  him,  multitudes  of  them  were  broken 
off  for  their  unbelief,  and  the  gentiles,  in  greater  num- 
bers than  before,  were  engrafted,  and  partook,  with  the 
Jews,  of  the  fatness  of  the  olive  tree.  Whatever  some 
may  think  of  the  Jewish  church,  it  had  the  richness  of 
the  good  olive  tree.  It  afforded  spiritual  nourishment  for 
immortal  beings.     And  the  Jews  who  were  broken  off. 


68 

the  apostle  tells  us,  if  they  continued  not  in  unbelief, 
should  be  grafted  in. 

Let  us  hear  the  Apostle  more  fully  upon  the  subject. 
Romxi.  "If  the  root  be  holy,  so  are  the  branches.  And 
16—27.  if  some  of  the  branches  be  broken  off,  and  thou, 
being  a  wild  olive  tree,  wert  grafted  in  among  them, 
and  with  them  partakest  of  the  root  and  fatness  of  the 
olive  tree ;  boast  not  against  the  branches :  But  if  thou 
boast,  thou  bearestnot  the  root,  but  the  root  thee.  Thou 
wilt  say  then,  the  branches  were  broken  off,  that  I  might 
be  grafted  in.  Well;  because  of  unbelief,  they  were 
broken  off,  and  thou  standest  by  faith.  Be  not  high 
minded,  but  fear  :  For  if  God  spared  not  the  natural 
branches,  take  heed  lest  he  also  spare  not  thee.  Behold, 
therefore,  the  goodness  and  severity  of  God ;  on  them 
which  fell,  severity  ;  but  toward  thee,  goodness,  if  thou 
continue  in  his  goodness ;  otherwise,  thou  also  shalt  be 
cut  off.  And  they  also,  if  they  abide  not  still  in  unbelief, 
shall  be  grafted  in :  for  God  is  able  to  graft  them  in 
again.  For  if  thou  wert  cut  out  of  the  olive  tree  which 
is  wild  by  nature,  and  wert  grafted  contrary  to  nature 
into  a  good  olive  tree;  how  much  more  shall  these,  which 
be  the  natural  branches,  be  grafted  into  their  own  olive 
tree  ?  For  I  would  not,  brethren,  that  ye  should  be  igno- 
rant of  this  mystery,  (lest  ye  should  be  wise  in  your  own 
conceits,)  that  blindness  in  part  is  happened  to  Israel, 
until  the  fulness  of  the  gentiles  be  come  in.  And  so  all 
Israel  shall  be  saved ;  as  it  is  written,  there  shall  come 
out  of  Sion  a  Deliverer,  and  shall  turn  away  ungodliness 
from  Jaoob  ;  for  this  is  my  covenant  unto  them." 

Here  notice,  that  the  Deliverer  shall  turn  away  ungod- 
liness from  Jacob,  and  save  Israel.  Let  me  ask,  what 
church  will  the  Jews  be  brought  into,  when  they  are 
turned  from  their  ungodliness  and  believe  in  Christ  ? 
Will  they  not  be  brought  into  the  Christian  church  ?  No 
doubt  they  will.  But  at  the  same  time,  according  to 
scripture,  they  will  be  brought  into  their  own  church, 
from  which,  for  unbelief,  they  were  excluded.  But  how 
could  they  be  grafted  into  their  own  olive  tree,  if  that  tree 
were  destroyed  ? — if  it  did  not  exist  ?  How  could  they 
be  brought  into  their  own  churchy  if  there  were  no  such 
church  ?     But  they  will  be  brought  into  their  own  church 


— ^they  will  be  grafted  into  their  own  olive  tree.  This 
church  then — this  olive  tree,  is,  and  must  he  continued. 
And  it  is  J  and  will  be,  one,  and  the  same,  in  the  sense  of 
the  scriptures.  Those  things  which  some  make  essential 
to  the  sameness  of  the  church,  God  does  not.  He  differs 
from  them  in  his  opinion  on  this  point.  He  does  not 
consider  the  things,  in  which  the  church  differs  from 
what  it  once  was,  so  great,  that  it  is  not  one  and  the  same, 
For  he  speaks  of  it  as  the  same,  notwithstanding  these 
differences. 

In  every  period,  it  has  had  good  men,  and  bad,  within 
its  pale.  "  Revivals,  and  declensions ;  divisions  and 
sects ;  defects,  and  excellencies  ;  have  existed  in  it,  and 
been  common  to  it,  in  all  past  ages."  In  every  period, 
the  church  has  worshipped  God  in  the  same  devotional 
exercises;  and  been  addressed  by  him  in  similar  lan- 
guage, of  approbation,  and  reproof  -The  songs  of  the 
ancient  Zion,  composed  by  the  sweet  Psalmist,  of  Israel, 
are  the  songs  of  Zion  still,  and  doubtless  always  will  be. 
The  gospel  has  been  preached  to  the  church  from  the 
first.  She  has  ever  had  access  to  God  through  Christ, 
and  derived  her  consolation  from  him,  and  his  word. 
True  religion  has  always  been  required  of  her — it  has 
also  been  professed,  and  by  mani/  practised,  but  never  by 
all.  The  church  is  the  same  building,  being  built,  and 
resting  on  the  same  foundation ;  reared  by  the  same 
hand  ;  and  looking  forward  to  the  same  high,  and  holy 
consummation,  in  the  heavenly  world. 

Again.  The  apostle  taught  the  gentiles,  that  they 
were  no  longer  aliens  from  the  commonwealth  or  church 
of  Israel,  and  strangers  from  the  covenants  of  promise  ; 
but  now,  says  he;   "Ye,  who  sometime  were  Eph. 

afar  off,  are  made  nigh  by  the  blood  of  Christ."  »•  13. 

And  the  apostle  goes  on  to  state  how  this  union,  between 
Jews  and  gentiles,  took  place.  Christ,  by  his  sufferings 
in  the  flesh,  answered  the  types  of  the  ceremonial  law, 
and  set  aside  those  commandments  which  were  so  many 
and  burdensome,  and  to  which  the  Jews  were  so  much 
attached,  and  the  gentiles  so  averse,  as  to  be  a  cause  of 
alienation  or  enmity,  and  a  wall  of  partition  between 
them ;  and  thus  Christ  made  both  one.  "  For  Eph.  ii. 
he  is  our  peace,  who  hath  made  both  one,  and       14—16. 


70 

hath  broken  down  the  middle  wall  of  partition  between 
us ;  having  abolished  in  his  flesh  the  enmity,  even  the 
law  of  commandments  contained  in  ordinances  for  to 
make  in  himself  of  twain  one  new  man,  so  making  peace  ; 
and  that  he  might  reconcile  both  unto  God  in  one  body 
by  the  cross,  having  slain  the  enmity  thereby."  Thus 
the  gentiles  were  no  longer  aliens  from  the  common- 
wealth or  church  of  Israel,  and  strangers  from  tho  cove- 
nants of  promise,  as  they  had  been;  for  Christ  abolished 
the  occasion  of  enmity,  and  thus  broke  down  the  wall  of 
partition  between  them  ;  and  made  both  one.  And  thus 
too,  the  condition  of  the  Jeios,  as  well  as  that  of  the  gen- 
tiles  J  was  so  improved  by  Christ,  that  it  was  new.  He 
Ver.  15.  did  it  for  this  purpose  ;  ''for  to  make  in  himself 
Ver.  of  twain  one   new    man,   so   making   peace." 

19—21.  "  Now,  therefore,"  says  the  apostle,  "  ye  are  no 
more  strangers  and  foreigners,  but  fellow  citizens  with  the 
saints,  and  of  the  household  of  God  ;  and  are  built  upon 
the  foundation  of  the  apostles  and  prophets,  Jesus  Christ 
himself  being  the  chief  corner-stone  ;  in  whom  all  the 
building,  fitly  framed  together,  groweth  unto  a  holy  temple 
^  in  the  Lord."  I  add ;  God  plainly  declared,  *'  That  the 
Eph.  gentiles  should  hQ  fellow-heirs,  and  of  the  same 

"i-  6.  body,  and  partakers  of  the  promise  in  Christ,  by 

the  gospel."  The  gentiles  and  Jews  then,  did  long  ago 
become  fellow-heirs ;  that  is,  heirs  together  of  the  same 
inheritance,  and  of  the  same  body.  The  good  olive  tree 
received  the  gentiles,  when  they  were  engrafted,  to  par- 
take of  its  fatness  equally  with  its  own  natural  branches, 
which  were  not  broken  off. 

Let  me  add  one  more  fact.  During  all  the  time  that 
Christ  was  refining,  and  purifying,  and  building  up  his 
church  ;  from  the  commencement  of  his  public  labors  to 
his  death, — during  all  this  time,  his  apostles  were  mem- 
bers of  the  Jewish  church  :  and  during  this  time,  and  all 
the  time  that  the  apostles  labored,  there  is  no  account  of 
the  formation  of  another  church,  distinct  from  the  one 
that  then  existed.  Those  who  were  converted  on  the  day 
of  Pentecost,  were  not  formed  into  a  new  church  ;  but 
Acts  they  were  added  to  the  church  that  then  existed, 

ii.  41.  f^  There  were  added  unto  them  about  three  thou- 

Band  souls/' 


71 

From  what  has  been  said,  the  evidence  is  clear  and 
decisive,  that  the  church,  before  Christ,  and  since^  is,  in 
the  sense  of  scripture,  one  and  the  same  church — the 
same  which  the  Lord  called,    "J.  green  olive  jer. 

treCy  fair^  and  of  goodly  yrwz7"— the  same  xi.  16. 
"  good  olive  tree^''  into  which  the  gentiles  were  engrafted, 
after  Christ  finished  his  labors  on  the  earth.  If  we  keep 
this  in  mind,  that  the  church,  with  all  its  increase  of  light 
and  graces,  before  Christ  and  since,  is  one  and  the  same 
— if  we  keep  this  in  mind,  it  will  help  us  greatly  in  un- 
derstanding her  duties  dind  privileges ^  at  different  periods. 
For  every  institutiony  which  God  established  in  hig 
church,  remains,  supported  by  all  his  authority,  till  he 
sets  it  aside.  Every  law,  he  has  given  his  church,  is 
binding,  till  he  repeals  it.  And  every  privilege,  God  has 
granted  to  his  church,  is  her's,  till  he  takes  it  away. 

Now,  one  institution,  which  God  established  in  his 
church,  was  the  connexion  of  children  with  their  pa- 
rents in  his  holy  covenant.  This  institution,  he  has  not 
set  aside.  It  is  then  still  an  established  institution  of 
God,  which  no  one  has  any  right  to  set  aside,  and  which 
the  church  has  no  right  to  give  up.  The  established 
covenant  connexion  itself  and  the  token  of  it,  are  two  dis- 
tinct things.  Circumcision,  the  token,  has  been  set 
aside  ;  but  the  covenant  connexion  itself,  has  not.  There 
is  no  evidence  of  it  in  the  bible.  There  is  evidence  that 
it  was  made  a  wrong  use  of;  but  no  evidence  that  it  was 
set  aside.  And  how  many  times  need  the  institution  be 
established,  if  it  is  never  done  away?  Is  not  once 
enough  ?  Shall  Christians  manifest  the  disposition  of 
Balaam,  and  require  God  to  speak  the  seco/zc?  time,  before 
they  can  believe  he  is  in  earnest  1  The  change  of  the 
token,  does  not  alter  the  covenant  relation  of  children, 
any  more  than  that  of  their  parents.  It  does  not  break 
or  alter  the  covenant  relation  in  either  case. 

Again.  One  law,  which  God  gave  to  his  church,  waff, 
that  the  infants,  who  are  included  with  their  parents  in 
covenant,  should  have  its  tolcen  applied  to  them — that 
their  covenant  relation,  and  that  of  iheix  parents,  should 
be  marked  with  the  same  religious  rite — that  the  same 
rite,  by  whi^h  professing  parents  were  received  to  the 
church,  should  be  applied  to  their  children.     This  law. 


72 

God  has  never  repealed,  therefore,  it  is  still  binding. 
The  authority  of  God  is  still  engaged  to  support  it.  There 
is  no  intimation  in  scripture,  that  this  law  is  repealed. 
Neither  is  there  anything  in  scripture  to  show,  that  the 
new  token  of  the  covenant  is  not  as  proper ^  and  should 
not  be  applied  to  the  infants  of  believers,  as  much  as  the 
old  one.  I  know  it  is  said,  that  true  religion  was  re- 
quired of  those  who  were  baptized  ;  and  I  know  also, 
that  true  religion  was  required  of  those  who  were  circum- 
cised. In  both  cases,  however,  it  was  required  of  those 
who  were  capable  of  it.  But  this  requirement  did  not 
exclude  infants  from  the  kingdom  of  Heaven,  or  from  a 
covenant  connexion  with  the  church,  or  the  token  of  such 
a  connexion. 

Once  more.  God  granted  his  church  this  privilege ; 
that  their  children  should  be  included  with  them  in  his 
holy  covenant,  and  connected  with  his  church,  in  such  a 
manner,  as  to  give  them  a  right  to  the  token  of  his  cove- 
nant, and  profit  them  much  every  way.  This  privilege, 
God  has  never  taken  away  from  his  church.  It  is  then 
her  privilege  still.  And  why  should  she  doubt  or  hesi- 
tate to  improve  it  ?  Is  it  beyond  the  grasp  of  her  faith,  be- 
cause it  is  so  great  7  Or  is  it  beneath  her  notice,  be- 
cause it  is  so  small  ?  God  has  never  taken  it  from  her. 
Can  we  then  wonder  that  he  does  not  give  it  to  her  again, 
if  he  really  means  that  she  shall  have  it  ?  This  privilege 
is  a  religious  connexion,  which  God  has  never  broken. 
Can  we  then  wonder  that  he  does  not  form  it  again  ? 
How  often  should  the  Lord  make  the  offer  of  his  privi- 
leges, before  they  should  be  received  and  improved  ?  Is 
he  so  changeable,  that  we  cannot  trust  him  ?  Or  did  he 
need  to  tiy  the  experiment  to  know  whether  it  would  do 
to  have  infants  sustain  a  religious  connexion  with  his 
church  1 

The  church  of  God,  we  must  remember,  is  one  and  the 
same ;  and  so  are  the  institutions  he  has  established,  and 
not  set  aside— the  laws  he  has  given,  and  not  repealed — 
the  privileges  he  has  granted  and  not  taken  away.  The 
church  may  for  a  time  suffer,  and  so  may  the  covenant 
connexion  of  her  children.  But  who  will  be  the  instru- 
ments of  this  ?  Will  the  church,  of  her  own 'will,  without 
any  direction  from  God,  cut  off  her  children  from  the 


73 

privileges  of  their  covenant  connexion,  to  which  God  has 
given  them  a  right  which  he  has  not  taken  away,  and  by 
which  he  designs  to  bless  them  ?  This  connexion  be- 
tween parents  and  children,  in  God's  holy  covenant,  is  a 
link  in  that  golden  chain  which  he  has  let  down  from 
Heaven  to  save  a  dying  world.  But  some  suppose,  that 
long  ago,  this  link  was  broken  and  thrown  away.  But 
who  did  it  ?  The  Lord  did  not  do  it.  Did  his  church  ? 
O  !  if  she  did,  the  deed  was  done  somewhere  upon  her 
march  to  the  present  time  ;  for  she  is  one  and  the  same 
church.  But  where,  and  when  was  this  deed  of  cruelty 
done  ?  I  say  deed  of  cruelty ;  for  I  mean  the  deed  of 
breaking  a  connexion  by  which  God  intended  to  save  im- 
mortal beings.  And  I  inquire  when,  and  where  it  was 
done ;  for  the  time  and  place  must  have  been  distinctly 
marked.  Then  and  there,  some  sentence  must  have 
dropped  from  the  lips  of  God  like  this  ;  "  The  Lam. 

daughter  of  my  people  is  become  cruel  like  the  iv.  3. 

Ostriches  in  the  wilderness." 

But  let  us  return  to  the  tree  of  the  Lord,  under  whose 
shadow  we  may  rest  with  delight.  Its  leaves  are  for  the 
healing  of  the  nations.  It  affords  the  oil  of  consolation, 
and  the  olive  branch  of  peace.  Here,  beside  th^  good 
olive,  let  us  reflect,  and  receive  instruction.  But,  be- 
hold !  how  unlike  are  its  branches  !  What  disproportion 
of  privileges !  What  occasion  of  alienation,  and  discord 
among  brethren !  What  occasion  of  envy  on  the  one 
hand,  and  pride  on  the  other !  And  how  imperfect  the 
symmetry  of  the  tree,  if  some  of  its  branches  have  their 
tender  sprouts  connected  with  them,  and  flourish  together, 
while  others  are  stripped  of  all  their  tender  sprouts,  and  have 
nothing  left  to  partake  of  the  fatness  of  the  good  olive, 
but  their  own  naked  branches !  What  a  difference,  if 
the  connexion,  between  the  natural  branches  and  their 
tender  sprouts,  was  formed,  and  beautified,  and  glorified  ; 
but  in  the  case  of  the  engrafted  branches,  never  suffered  to 
exist,  or  broken  in  its  formation !  But  this  disproportion 
of  privileges  between  the  Jews  and  gentiles,  under  the 
Christian  dispensation,  is  directly,  and  plainly '  contrary 
to  scripture.  The  connexion,  between  the  natural  branches 
of  the  good  olive,  and  their  tender  sprouts  ;  or  between 
the  Jews  and  their  infant  offspring,  is  good,  and  strong ; 
7  , 


74 

for  God  has  not  broken  it.  Throughout  the  tree,  the 
connexion  is  the  same  that  it  always  was,  even  this ;  "  if 
the  root  he  holy  so  are  the  branches  ;"  that  is ;  holy  in  a 
covenant  sense.  And  this  connexion,  in  the  tree,  holds 
good,  with  respect  to  the  engrafted  branches,  as  well  as 
the  others.  Throughout  the  tree,  even  to  its  tender 
sprouts,  the  connexion  is  this  ;  '^  if  the  root  he  holy  so 
are  the  hranchesJ'  And  as  far  as  this  connexion  extends, 
so  far  the  token  of  it  should  extend  also. 

37.  The  arguments  and  objections  brought  against  in- 
fant baptism,  may,  with  as  much  propriety  and  force,  be 
brought  against  other  truths. 

It  is  said  there  is  no  plain  command,  declaration,  nor 
example,  for  baptizing  infants.  This  may  be  said,  for  it 
is  true,  respecting  female  com7nunion.  There  is  no  plain 
command,  declaration,  nor  example,  for  this  ordinance. 
When  Christ  instituted  the  sacramental  supper,  the 
twelve  apostles  only  were  present.  I  might  further  illus- 
trate this  point ;  but  it  is  needless,  for  it  is  a  plain  case.  I 
have  no  doubt,  however,  that  female  communion  is  a 
duty.  It  may  be  conclusively  proved  by  a  process  of 
reasoning ;  but  still  there  is  no  plain  command,  declara- 
tion, nor  example  for  it,  in  all  the  bible. 

The  same  may  be  said  of  the  Christian  sahbath.  But 
still,  the  evidence  is  so  clear  and  full  that  keeping  the 
Christian  sabbath  is  a  duty,  that  the  man  who  denies  it 
gives  fearful  proof  of  his  infidelity.*  Many  good  people, 
who  do  not  practise  infant  baptism,  comfort  themselves, 
by  saying  ;  there  is  no  plain  command,  declaration,  nor 
example  for  baptizing  infants.  And  the  sabbath  breaker 
tries  to  comfort  himself  in  the  same  way.  And  those  who 
do  not  believe  in  female  communion,  may  have  the  same 
comfort;  and  they  may  all  be  comforted  without  good 
reason.  But  the  most  powerful  argument,  used  against 
infant  baptisih,  is  this  ;  "  Believe  and  be  baptized.'^  But 
the  misfortune,  attending  this  argument,  is,  that  it  is  not 
found  in  the  bible.  It  is  often  mistaken  for  this  passage  ; 
^'  He  that  helieveth  and  is  baptized  shall  he  saved."  But 
this  passage  may  certainly,  as  well  be  brought  against  the 

*  I  do  not  mean  by  this  to  call  my  Baptist  brethren  infidels,  although 
some  of  them  do  not  believe  in  the  divine  authority  of  the  Christian  sab- 
bath.   If  this  fact  is  disputed  I  will  furnish  the  evidence. 


75 

salvation  of  infants,  as  their  baptism.  For  it  is  as  plain, 
that  persons  must  believe  before  they  are  saved,  as  it  is, 
that  they  must  believe  before  they  are  baptized.  But  who 
believes  that  all  infants  are  lost  ? 

It  is  also  objected  against  infant  baptism,  that  the  uni- 
versal practice  of  it  would  do  away  the  practice  of  the 
apostles,  in  baptizing  persons  after  they  believed.  But 
when  there  are  so  many  Christians  in  the  world,  that, 
practising  as  we  do,  all  the  infants  are  baptized,  then, 
our  circumstances  will  be  very  different  from  those  of  the 
apostles.  And  will  any  say,  that  we  ought  not  to  do  dif- 
ferently from  the  apostles,  when  we  are  in  different  cir- 
cumstances from  them  ?  It  may  as  well  be  said,  that  we 
ought  to  do  differently  in  the  same  circumstances.  For  it 
is  as  proper  to  do  differently  from  the  apostles,  when  we 
are  in  their  circumstances,  as  it  is  not  to  do  differently 
from  them,  when  we  are  in  different  circumstances. 

38.  It  is  evident  from  history,  that  infant  baptism  was 
practised  in  the  time  of  the  apostles,  and  many  hundred 
years  after. 

Hermas,  who  lived  at  the  same  time  with  St.  Paul,  and 
is  mentioned  by  him,  (Rom.  IQ,  14,)  says, 

''The  baptism  of  water  is  necessary  to  all." 

IrencBus  says,  "  Christ  came  to  save  all  persons,  who 
by  him  are  regenerated  (or  baptized)  unto  God  ;  infants, 
little  ones,  youths  and  elderly  persons."  '  The  ancient 
Fathers,  as  customarily  used  the  word  regeneration,  for 
baptism,  as  the  church  of  England  now  use  the  word 
christening.  Justin  Martyr,  speaking  of  some  particular 
persons  who  had  been  baptized,  says  ;  "  They  were  re- 
generated in  the  same  way  of  regeneration  in  which  we 
have  been  regenerated  ;  for  they  are  washed  loith  loater, 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost."  "  In  this  short  sentence,  the  word  regene- 
ration or  regenerated,  is  put  for  baptism,  no  less  than 
three  times."  '  The  importance  which  the  ancient  Fathers 
attached  to  baptism,  is  probably  one  reason  of  their  using 
the  word  regeneration,  to  signify  the  same  thing.  Also 
they  may  have  been  led  to  this,  by  the  manner  in  which 
.  Christ,  and  the  apostle  Paul  speak  of  baptism.  They 
used  a  similar  language.  Christ  said  to  Nicodemus, 
"  Except  a  man  be  born  again — except  he  be  born  of  water^ 
and  of  the   Spirit,  he  cannot  enter  into  the  kingdom  of 


76 

God."  *  By  this  new  birth,  Christ  evidently  had  refer- 
ence to  water  baptism,  as  truly,  as  to  the  renewing  of 
the  Holy  Ghost.  The  apostle  Paul  calls  baptism,  **  the 
washing  of  regeneration." '  Irenceus  expressly  calls  bap- 
tism^ regeneration,  and  says,  that  infants  were  regene- 
rated; that  is,  baptized.  *  His  testimony  is  plain  and 
full ;  and  cannot  be  doubted  by  any  person  acquainted 
with  the  phraseology  of  the  Fathers.  He  mentions  not 
only  old  persons,  and  youth;  but  also  little  ones,  and  even 
infants.  This  Irenseus  was  bishop  of  Lyons,  in  France. 
According  to  Mr.  Dodwell,  he  was  born  before  the  death 
of  St.  John — was  brought  up  in  Asia,  where  that  apostle 
had  lived,  and  died.  He  was  acquainted  with  Polycarp, 
and  in  his  younger  years  had  often  heard  him  preach. 
Polycarp  was  John's  disciple  ;  had  been  chosen  by  him 
to  be  bishop  of  Smyrna — and  was  probably  that  angel  of 
the  church  so  highly  commended  in  the  second  chapter 
of  Revelation.  Irenaeus  and  those  Christians  who  lived 
in  an  age  so  near  the  apostles,  and  in  a  place  where  one 
of  them  had  so  lately  resided,  could  not  be  ignorant — 
they  must  have  known  what  the  apostolic  practice  was, 
with  respect  to  infant  baptism — a  matter  of  the  most  no- 
torious and  public  nature.' 

Justin  Martyr,  *  who  was  born  about  four,  and  wrote 
about  forty  years  after  the  apostle  John,'  says,  *'  We 
have  not  received  the  carnal,  but  spiritual  circumci- 
sion, by  baptism.  And  it  is  enjoined,  on  all  persons  to 
receive  it  in  the  same  way."  He  here  evidently  con- 
siders baptism  as  being  in  the  place  of  circumcision,  and 
consequently,  like  that  ancient  rite,  designed  for  infants^ 
as  well  as  for  adults.' 

Origen,  Avho  was  born  eighty-five  years  after  the  apos- 
tles, says  ;  "  Infants  by  the  usage  of  the  church  are  bap- 
tized.— Infants  are  baptized  for  the  remission  of  sins. — It 
is  for  this  reason  that  infants  are  baptized,  because  by 
the  sacrament  of  baptism  our  pollution  is  taken  away — 
the  church  had  a  tradition  or  command  from  the  apostles, 
to  give  baptism  to  infants."  *  These  testimonies  of  Ori- 
gen, are  full  and  unequivocal.  They  put  the  matter  in 
debate  beyond  all  reasonable  doubt,  if  any  credit  can  be  . 
given  to  them ;  and  no  reason  appears  why  they  should 
not  be  credited.  It  is  true  they  are  taken  from  Latin 
translations.     Origen  wrote  in  the  Greek  language.    But 


77 

the  fidelity  of  the  translators,  and  the  authenticity  of  these 
passages,  have  been  sufficiently  vindicated  by  Dr.  Wall, 
even  to  the  entire  satisfaction  of  all  impartial  inquirers. 
None  will  object  but  those  persons  who  are  disposed  to 
cavil.'  Some  persons,  however,  are  much  displeased  to 
hear  us  say  anything  about  apostolic  tradition.  Let  us 
therefore  hear  what  St.  Paul  says  with  respect  to  tradi- 
tions ;  "Therefore,  Brethren,  stand  fast  and  2Thes. 
hold  the  traditions  which  ye  have  been  taught,  "•  15. 
whether  by  word  or  our  epistle.  Now  we  com-  2  Thes. 
mand  you,  brethren,  in  the  name  of  our  Lord  "'•  ^- 
Jesus  Christ,  that  ye  withdraw  yourselves  from  every 
brother  that  walketh  disorderly,  and  not  after  the  tradi- 
tion which  he  received  of  us.  Now  I  praise  you,  1  Cor. 
brethren,  that  ye  remember  me  in  all  things,  and  xi.  2. 

keep  the  ordinances,  (the  traditions,)  as  I  delivered  them 
to  you."  *  The  apostle  was  here  speaking  of  Christian 
ordinances,  which  he  calls  traditions.  The  original  word 
signifies  traditions,  and  is  so  rendered  by  our  translators 
in  the  other  forecited  passages.' 

*Origen  has  expressly  informed  us  that  infant  baptism 
was  practised  in  his  time.  With  respect  to  this  matter 
of  fact,  Origen  was  certainly  a  competent  witness ;  and 
he  had  every  opportunity  and  advantage  for  knowing 
what  had  been  the  practice  of  the  apostles.  He  was  one 
of  the  most  learned  men  of  the  age, — travelled  exten- 
sively— resided  for  some  time  in  several  of  the  most  emi- 
nent churches  ;  and  spent  the  greatest  part  of  his  life  in 
Syria,  and  Palestine.  His  ancestors  were  Christians  for 
several  generations.  It  is  very  remarkable  that  this  fact 
was  so  accurately  ascertained.  The  occasion  was  this. 
Porphyry,  a  great  enemy  to  Christianity,  had  repre- 
sented the  Christians  as  being  an  ignorant  people.  But 
not  being  able  to  conceal  the  repute  of  Origen,  pretended 
that  he  had  been  at  first  a  heathen,  aifd  learned  their  phi- 
losophy. In  order  to  confute  this  falsehood,  Eusebius  set 
forth  his  Christian  descent.  He  had  himself  undoubtedly 
been  baptized  in  his  infancy,  and  must  have  known  the 
practice  of  the  apostles  respecting  infant  baptism  ;  for  his 
grandfather,  or  at  least,  his  great-grandfather,  lived  in  the 
apostolic  times  ;  and  they  both  were  Christians.  This  is 
the  man  who  has  expressly  declared,  that  infants  were 
7* 


78 

baptized  in  his  day ;  and  that  the  church  was  directed, 
by  an  order  or  tradition  from  the  apostles,  to  baptize  them.' 

Tertullian,  who  lived  at  the  same  time  with  Origen, 
says  "  It  is  most  expedient  to  defer  baptism,  and  to  regu- 
late the  administration  of  it,  according  to  the  condition, 
the  disposition,  and  the  age  of  the  persons  to  be  bap- 
tized ;  and  especially  in  the  case  of  little  ones.  What  is 
there  that  should  compel  this  innocent  age  to  receive 
baptism."  '  He  advises  to  delay  their  baptism,  not  be- 
cause it  was  unlawful,  for  he  allows  it  in  case  of  neces- 
sity ;  but  because  the  sponsors  were  often  brought  into  a 
snare,  and  because  he  imagined  that  sins  committed 
after  baptism  were  next  to  unpardonable.  He  accor- 
dingly advises,  that  unmarried  persons  be  kept  from  this 
ordinance,  until  they  either  marry,  or  are  confirmed 
in  continence.  His  advising  to  a  delay,  shows  that  in- 
fant baptism  was  'practised,  for  otherwise,  there  would 
have  been  no  room  for  advice.' 

Cyprian,  and  the  Council  of  Carthage.  One  Fidus 
proposed  to  Cyprian,  and  Cyprian  proposed  to  the  Coun- 
cil, this  question, — Whether  an  infant  might  be  baptized 
before  he  was  eight  days  old  ?  Cyprian,  and  the  whole 
council  of  sixty-six  ministers,  agreed,  unanimously,  "  That 
an  infant  might  be  baptized  on  the  second  or  third  day, 
or  at  any  time  after  its  birth."  In  their  letter  to  Fidus, 
their  brother,  they  say  ;  '*  As  to  the  case  of  infants, 
whereas,  you  judge  that  they  must  not  be  baptized  within 
two,  or  three  days  after  they  are  born,  and  that  the  law  of 
the  ancient  circumcision  is  to  be  observed,  we  were  all  in 
our  assembly  of  quite  a  different  opinion."  The  meeting 
of  the  Council,  by  which  this  was  said,  was  only  one  hun- 
dred and  fifty 'three  years  after  the  apostolic  age. 

Clementine  Constitutions.  "  Baptize  your  infants, 
and  bring  them  up  in  the  nurture  and  admonition  of 
God." 

Questions  and  Answers  to  the  Orthodox,  *  In  this 
celebrated  work,  which  is  ascribed  to  Justin  Martyr, 
there  are'  ^*  inquiries  into  the  different  states  of  those 
children,  at  the  general  resurrection,  who  were  and  who 
2vere  not  baptized.'^ 

Apostolic  Constitutions.  '  In  this  very  ancient,  though 
not  inspired  book,'  "  there  is  express  mention  of  infant 
baptism  as  commanded  by  Christ." 


79 

Jerome,  Gregory,  Ambrose,  and  Chrysostom,  all  wrote 
between  two  hundred  dind  Jifty,  and  two  hundred  and  sev' 
enty-four  years  after  the  apostolic  age.  Jerome  says  "  If 
infants  be  not  baptized,  the  sin  of  omitting  their  baptism 
is  laid  to  the  parents^  charge."  Gregory  observes, 
that  "  Infants  should  be  baptized  to  consecrate  them  to 
Christ  in  their  infancy."  Ambrose  declares,  **  The  bap- 
tism of  infants  was  the  practice  of  the  apostles,  and  has 
ever  been  in  the  church  till  this  time."  Chrysostom 
says ;  "  Persons  may  be  baptized,  either  in  their  infancy, 
in  middle  age,  or  in  old  age." 

Augustine,  (or  Austin,  as  he  is  sometimes  called,)  about 
two  hundred  and  eighty  years  after  the  apostles,  asserted  in 
his  writings,  "  That  infant  baptism  is  one  of  those  prac- 
tices which  was  not  instituted  by  any  council,  but  has 
alicays  been  in  use. — The  whole  church  of  Christ  have 
constantly  held  that  infants  are  baptized  for  the  forgive- 
ness of  sin."  He  adds,  "  That  he  had  never  read,  or 
heard,  of  any  Christian,  Catholic,  or  sectary  who  held 
othertvise.^^ 

Pelagiiis  says  ;  ^'  Baptism  ought  to  be  administered  to 
infants,  with  the  same  sacramental  words,  which  are  used 
in  the  case  of  adult  persons.  Men  slander  me,  as  if  I  de- 
nied the  sacrament  of  baptism  to  infants.  I  never  heard 
of  any,  not  even  the  most  impious  heretic,  who  denied 
baptism  to  infants.'* 

Celestius  says  ;  "  As  for  infants,  I  always  said  they 
stand  in  need  of  baptism,  and  ought  to  be  baptized,  ac- 
cording to  the  rule  of  the  universal  church." 

^  Pelagius  and  Celestius,  lived  at  the  same. time,  and  • 
believed  the  same  doctrine.  They  wrote  about  three 
hundred  years  after  the  apostles.  They  held  that  in- 
fants were  born  free  from  any  natural,  or  sinful  defile- 
ments. Their  chief  opposers  were  St.  Jerome,  and  St. 
Austin ;  who  constantly  urged  against  them  this  argu- 
ment ;  "  Infants  are  hy  all  Christians  acknoivledged  to 
stand  in  need  of  baptism,  which  must  he  for  original  sin, 
since  they  have  no  other.  If  they  have  no  sin,  why  are 
they  then  baptized,  according  to  the  rule  of  the  church, 
for  the  forgiveness  of  sins?"  *  Pelagius  and  Celestius 
felt  this  argument  deeply.  They  were  extremely  puzzled 
and  embarrassed  with  it.  They  knew  not  how  to  evade, 
or  surmount  its  force,  without  involving  themselves  in 


80 

greater  difficulties.  But  had  the  baptism  of  infants  not 
been  practised  by  the  apostles,  and  the  churches  they  in- 
stituted, it  certainly  would  have  been  very  easy  for  Pela- 
gius  and  Celestius  to  answer  the  argument  with  which 
they  were  pressed  by  Jerome  and  Austin  ;  for  it  would 
have  been  enough  to  deny  the  truth  of  it.  Was  this 
however  the  method  they  took  to  answer  their  opponents 
and  triumph  over  them  ?  Indeed  it  was  not.  When 
some  said  that  Pelagius  by  denying  the  pollution  of  in- 
fants, denied  baptism  to  them  also,  he  complained  of  it 
as  slander.  '*  Men  slander  me,"  says  he,  **  as  if  I  denied 
the  sacrament  of  baptism  to  infants.  I  never  heard  of 
any,  not  even  the  most  impious  heretic,  who  denied  bap- 
tism to  infants."  Celestius  also  confessed  **  that  infants 
w^ere  to  be  baptized  according  to  the  rule  of  the  universal 
church."  *  One  of  these  men  was  born  and  educated  at 
Britain,  and  the  other  in  Ireland.  They  both  lived  a  long 
time  at  Rome,  the  centre  of  the  world,  and  the  place  to 
which  all  people  resorted.  Celestius  settled  at  Jerusalem  ; 
and  Pelagius  travelled  among  all  the  principal  churches 
of  Europe,  Asia,  and  Africa.  If  there  had  been  any 
number  of  churches,  or  a  single  church,  in  any  part  of  the 
world,  not  only  in  that,  but  in  the  preceding  ages,  who 
denied  the  baptism  of  infants,  these  learned  and  sagacious 
persons  must  have  known,  or  heard  of  it ;  and  certainly, 
they  would  have  mentioned  it,  in  order  to  check  the  tri- 
^  umph  of  their  opposers,  and  destroy,  at  once,  the  argu- 
ment by  which  they  were  sorely  pressed.  It  is  evident 
there  was  no  society  of  Baptists  then  in  the  world ;  nor 
had  there  been  any  of  that  denomination  within  the 
memory  of  man.  The  confession  of  Pelagius  and  Celes- 
tius, amounts  almost  to  demonstration.  It  proves,  beyond 
all  reasonable  doubt,  that  infant  baptism  had  universally 
obtained,  and  had  always  been  practised  among  Chris- 
tians, even  from  the  apostolic  times.' 

'  Dr.  Wall,  who  enjoyed  the  best  advantages  for  being 
acquainted  with  the  bistory  of  infant  baptism,  and  who 
made  this  the  principal  subject  of  his  studies,  and  in- 
quiries, briefly  sums  up  the  evidence,  on  both  sides,  in 
the  following  words  ;'  "  Lastly.  For  the  first  four  hun- 
dred years,  there  appears  only  one  man,  Tertullian,  who 
advised  the  delay  of  infant  baptism,  in  some  cases ;  and 
one  Gregory,  who  did  perhaps  practise  such  delay,  in  the 


81 

case  of  his  own  children  ;  but  no  society  of  men  so  think- 
ing, or  so  practising,  or  any  one  man  saying  that  it  was 
unlawful  to  baptize  infants.  So  in  the  next  seven  hun- 
dred years,  there  is  not  so  much  as  one  man  to  be  found, 
who  either  spoke  for,  or  practised  any  such  delay,  but  all 
the  contrary.  And  when,  about  the  year  eleven  hundred 
and  thirty,  one  sect  among  the  Waldenses,  or  Albigen- 
ses,  declared  against  the  baptizing  of  infants,  because  they 
thought  them  incapable  of  salvation,  the  main  body  of 
that  people  rejected  their  opinion ;  and  they  who  held 
that  opinion,  quickly  dwindled  away  and  disappeared ; 
there  being  no  more  persons  heard  of,  holding  that  tenet, 
until  the  rising  of  the  German  Baptists;  in  the  yesir fifteen 
hundred -and  twenty-two.^'* 

The  Waldenses  have  exhibited  a  character  which  has 
deeply  interested  real  Christians  of  all  denominations. 
"  The  purity  and  simplicity  of  that  religion  which  these 
good  men  taught,  the  spotless  innocence  that  shone  forth 
in  their  lives  and  actions,  and  the  noble  contempt  of 
riches  and  honors  which  was  conspicuous  in  the  whole  of 
their  conduct  and  conversation,  appeared  so  engaging  to 
all  such  as  had  any  sense  of  true  piety,  that  the  number 
of  their  followers  daily  increased." 

If  more  has  been  said  in  praise  of  this  interesting  peo- 
ple, by  any  one  denomination  than  by  others,  it  is,  most 
probably,  the  Baptist.  One  reason  of  this  is,  many  of  our 
Baptist  brethren  have  considered  the  Waldenses  as  agree- 
ing with  them  in  sentiment.  But  the  Waldenses  baptize 
their  infants. 

In  the  year  1825,  the  Rev.  Sereno  E.  Dwight  of  Bos- 
ton, visited  the  Waldenses ;  and  Mr.  Bert,  a  minister 
among  them,  and  moderator  of  the  Waldensian  synod, 
told  Mr.  Dwight,  "  that  the  Waldenses  had  always  bap- 
tized their  infants,  and  always  done  it  hy  affusion."  We 
have  this  account  in  the  Recorder  and  Telegraph,  for  the 
12th  of  March,  1825. 

The  circumstances  which  have  led  some  into  the  belief, 
that  the  Waldenses  were  Baptists,  are  probably  the  two 
following  :    First,   the   name  Waldenses  has  sometimes 

*  Tn  making  out  this  historical  account,  I  have  depended  chiefly  on  the 
Rev.  Messrs.  Pond,  Tenney,  and  Dr.  Wilson.  From  them,  chiefly,  this  his- 
torical account  is  quoted. 


82 

been  used  in  such  a  general  sense,  as  to  include  the  Pe- 
trobrusians,  who  did  deny  infant  baptism.  Secondly,  the 
Waldenses  were  unwilling  that  their  children  should  be 
baptized  by  the  Romish  priests,  because  they  detested 
the  human  inventions  annexed  to  that  holy  sacrament, 
which  they  looked  upon  as  a  pollution  of  it.  Hence  the 
priests  charged  them  with  denying  infant  baptism. 

Our  Baptist  brethren  acknowledge,  that  infant  baptism 
was  practised  within  one  hundred  years  dSiex  the  apostolic 
age.  Says  Mr.  Judson  ;  **  This  practice,  no  doubt,  com- 
menced in  the  latter  part  of  the  second  second  century."* 
He  and  other  Baptist  brethren  tell  us,  that  Tertullian  op- 
posed **  the  baptism  of  infants,"  about  one  hundred  years 
after  the  apostles.  *'  His  treatment  of  this  subject,"  says 
Mr.  Judson,  ^^  leads  us  to  conclude,  that  infant  baptism 
was  then  a  novel  practice,  just  beginning,  and  approved 
by  very  few."  "  His  words,"  says  Mr.  Judson ,t  **  are  as 
follows;"  '*  Jesus  Christ  says  indeed,  *  hinder  not  little 
children  from  coming  to  me ;'  but  that  they  should  come 
to  him,  as  soon  as  they  are  advanced  in  years,  as  soon  as 
they  have  learned  their  religion,  when  they  may  be  taught 
whither  they  are  going,  when  they  are  become  Christians, 
when  they  begin  to  be  able  to  know  Jesus  Christ.  What 
is  there,  that  should  compel  this  innocent  age  to  receive 
baptism  ?  And  since  they  are  not  yet  allowed  the  dispo- 
sal of  temporal  goods,  is  it  reasonable,  that  they  should 
be  intrusted  with  the  concerns  of  heaven  V  This  is 
Tertullian's  treatment  of  the  subject  of  infant  baptism, 
which  brother  Judson  says,  "  leads  us  to  conclude,^,  that 
infant  baptism  was  then  a  novel  practice,  just  beginning, 
and  approved  by  very  few."  I  do  marvel,  that  brother 
Judson  should  be  led,  in  such  a  way,  to  such  a  conclu- 
sion. Tertullian  considered  sins  committed  after  baptism 
much  greater  than  those  committed  before.  He  therefore 
opposed  the  baptism  of  infants,  (or  to  speak  more  pro- 
perly,) advised  to  the  delay  of  their  baptism,  and  also 
the  baptism  of  those  who  were  unmarried.  '^  His  treat- 
ment of  this  subject"  leads  me  to  conclude  very  dif- 
ferently from  what  it  has  led  brother  Judson.  It  leads 
me  to  conclude  that  infant  baptism  was  not  then  "  a  new 

*  Sermon,  page  35.  t  Ibid,  page  34. 

t  This  is  the  manner  in  which  Mr.  J.  is  led  to  conclude^  through  a  great 
part  of  his  sermon. 


83 

practice,  just  beginning,  and  approved  by  very  few.''  I 
will  tell  you  why  it  leads  me  to  conclude  in  this  manner. 
If  infant  baptism  were  a  neio  practice,  just  beginning  in 
the  time  of  Tertullian,  it  was  then,  contrary  to  the  prac- 
tice of  the  church,  and  contrary  to  the  practice  of  the 
apostles,  and  also  contrary  to  the  word  and  will  of  God : 
and  the  advantages  of  Tertullian,  for  opposing  it,  were 
very  great ;  and  he  would  have  improved  them.  He 
might  have  appealed  to  the  whole  church  as  knowing  the 
fact  J  and  called  upon  all  to  bear  him  witness,  that  they 
had  never  before  practised  infant  baptism — that  the  apos- 
tles did  not  practise  it — and  that  they  did  not  teach  the 
church  to  practise  it ;  and  that  the  church  had  no  right 
to  do  it ;  for  the  tcill  and  tcord  of  God,  made  known  by 
the  apostles,  and  followed  by  the  church,  was  against  in- 
fant baptism.  It  would  have  been  very  easy  for  Tertul- 
lian to  have  shown  this,  if  infant  baptism,  in  his  time, 
had  been  a  new  practice.  And  he  would  have  improved 
these  many,  and  great  advantages,  to  support,  and  give 
weight  to  his  own  opinion.  He,  and  the  church  too,  must 
have  known  her  own  practice,  and  the  practice  of  the 
apostles.  And  he  would  not,  therefore,  have  opposed  in- 
fant baptism  in  his  own  strength,  expressing  merely  his 
own  feelings,  if  he  could  have  brought  the  opinion  and 
practice  of  the  apostles,  and  the  whole  church  of  Christ 
to  his  support,  and  the  strength  of  the  Lord  of  Hosts  too. 
How  great  the  folly  of  that  man,  who  lifts  his  puny  finger 
to  stay  the  progress  of  a  tempest,  when,  at  a  word,  he 
could  call  forth  the  almighty  arm  of  his  God,  to  protect 
him,  and  control  the  elements — so  great  is  the  folly  of 
the  man  who  lifts  his  oion  voice,  merely  to  oppose  a  dan- 
gerous error,  when  he  could  i^ay  and  prove,  *'  Thus  saith 
the  Lord,  and  thus  his  church  have  practised J^  Tertul- 
lian would  have  improved  such  advantages  when  they  were 
in  his  oton  favor,  diud  as  plain  to  be  seen,  and  pointed  at,  as 
the  sun  in  a  clear  day.  But  he  went  forward  alone,  and 
never  mentioned  the  practice  of  the  church,  or  the  prac- 
tice of  the  apostles,  or  the  will  of  God,  or  an  argument 
from  his  word,  or  the  opinion  of  any  one,  in  favor  of  his 
advice  to  delay  infant  baptism.  These  are  the  reasons  why 
his  treatment  of  infant  baptism,  leads  me  to  conclude  that 
it  was  not  a  new  practice,  just  beginning.  And  are  they 
not  good  reasons  ?     Would  he  not  have  used  advantages 


84 

so  great  and  so  easily  to  be  seen  and  handled  if  he  pos- 
sessed such  advantages  ?  that  is,  if  the  word  of  God,  and 
the  practice  of  the  apostles  and  the  whole  church,  were 
in  his  favor.  If  not,  he  must  have  been  a  dull  lawyer* 
indeed  !  There  might  have  been,  it  seems,  the  truth,  and 
a  thousand  witnesses  on  his  side,  and  yet  he  lose  an  im- 
portant case  in  court,  because  he  did  not  happen  to  think 
during  the  whole  time  of  the  trial,  that  there  was  any 
evidence  in  his  favor,  while  all  the  witnesses  were  at 
hand,  and  he  knew  it.  For  he  merely  advises  to  delay 
infant  baptism,  as  he  did  the  baptism  of  the  unmarried ; 
not  because  it  was  unlawful,  but  because  the  sponsors 
were  often  brought  into  a  snare,  and  because  he  imagined 
that  sins  committed  after  baptism  were  next  to  unpar- 
donable. And  his  treatment  of  this  subject,  affords  much 
evidence,  that  the  practice  of  the  apostles,  and  the 
churches  they  planted,  was  not  in  \\\^  favor,  but  against 
him,  on  the  subject  of  infant  baptism. 

An  Address  to  tJiose  who  have  been  dedicated  to  God  in 
baptism  by  pious  parents,  but  have  not  devoted  them- 
selves to  him. 

Ye  beloved,  ye  precious  immortals,  how  highly  favored, 
how  highly  honored  of  God  !  What  hath  he  done  for  you  1 
It  reminds  us  of  the  tender  care  of  the  gentle  shepherd, 
who  gathereth  the  lambs  in  his  arms  and  carrieth  them 
in  his  bosom.  It  also  reminds  us  of  the  fond  mother, 
whose  affections  entwine  her  infant  offspring,  and  hold 
them  back  from  danger  and  from  death.  But  it  exceeds 
the  shepherd's  tenderness,  and  the  mother's  love.  It  is 
greater  than  either,  and  more  noble  and  touching  than 
both.  It  is  the  compassion  and  melting  tenderness  of  a 
God,  to  the  seed  of  his  chosen,  and  the  children  pf  his 
covenant. 

Yes,  my  dear  friends,  no  eye  like  God's  pitied  you  in 
feeble  and  helpless  infancy.  And  no  arm  like  his  was 
extended  in  kindness  to  save.  And  was  not  the  pity  of  a 
God  as  precious  then  as  ever  ?  Could  he  not  then  covenant 
as  well,  and  bestow  his  blessings  as  well  ?  And  should  he 
not  be  loved  as  well,  and  served  as  faithfully  for  his  kind- 
ness then  as  ever?  Though  he  might  have  said  to  you,  as 
he  did  to  Peter ;  "  What  I  do  thou  knowest  not  now  but 

*  Tertullian  was  once  a  lawyer. 


85 

thou  shalt  know  hereafter."  Yet  he  now  shows  you  that  it 
was  a  time  of  love,  and  that  you  should  love  him  for  what 
he  did.  He  made  you  the  objects  of  his  special  attention 
and  favor,  in  the  constitution  of  his  covenant,  and  the  appli- 
cation of  the  token.  He  placed  you  in  a  situation  eminently 
favorable  to  your  salvation.  You  sustain  a  relation  to 
God  and  his  people,  which  he  has  ever  regarded  with 
peculiar  interest,  distinguished  with  special  blessings,  and 
crowned  with  glory  and  honor.  And  will  you  sell  your 
birthright  for  the  pleasure  of  living  in  sin  ?  Will  you  des- 
pise the  honor  which  God  has  so  kindly  bestowed  upon 
you  ?  Can  you  be  so  ungrateful  as  thus  to  abuse  his  good- 
ness, or  trample  upon  his  authority,  by  disregarding  his 
holy  covenant  ?  Can  you  thus  deny  the  right  and  the 
special  right,  which  God  asserts  to  the  children  of  his 
people  1  or  the  difference  he  has  made  between  them  and 
others  1  or  your  own  peculiar  obligations  to  be  his,  wholly 
and  forever  1  Oh  !  if  you  do  this,  you  may  read  your 
awful  doom  in  the  sentence  that  Moses  pronounced 
against  him  that  disregarded  the  covenant  of  the  Lord  : 
"  The  Lord  will  not  spare  him,  but  then  the  Deut. 
anger  of  the  Lord  and  his  jealousy  shall  smoke  xxix.  20. 
against  that  man,  and  all  the  curses  that  are  written  in  this 
book  shall  lie  upon  him,  and  the  Lord  shall  blot  out  his 
name  from  under  heaven.''  But  if  you  would  escape  this 
fearful  doom,  let  the  goodness  of  God  lead  you  to  repen- 
tance. Acknowledge  with  gratitude  what  your  parents 
did  for  you,  when  they  needed  encouragement  as  much 
as  ever,  and  were  as  praiseworthy  for  receiving  and  im- 
proving it,  by  taking  hold  of  the  covenant,  and  accepting 
the  pledge  of  promised  mercy  to  their  children.  This 
pledge,  this  token  of  the  covenant,  was  applied  to  you. 
Now  ratify  this  deed,  by  acknowledging  it  as  your  own  ; 
by  subscribing  with  your  own  hand  unto  the  Lord,  and 
giving  him  your  heart.  To  this  duty  you  are  now  urged, 
by  the  favor  of  God,  which  is  life,  and  his  frown,  which  is 
death. 

An  Address  to  Christians ,  who  believe  in  the  perpetuity  of 
the  covenant  established  with  Abraham ,  and  in  the  ordi- 
nance of  infant  baptism. 
Ye  followers  of  Christ,  this  subject  is  not  a  matter  of 

dry  speculation,   or  of  useless  argument.     Often  has  it 


8(5 

enkindled  the  fire  of  devotion  upon  the  altar  of  God,  in 
public  and  in  private.  It  has  power  to  move  the  heart, 
and  regulate  the  life.  Here  is  scope  for  mighty  prayer, 
and  ample  encouragement  for  every  tender  feeling  that 
gathers  in  the  bosom.  It  is  often  mentioned,  and  referred 
to  by  private  Christians,  by  prophets,  and  apostles  with 
the  deepest  interest.  Behold,  what  manner  of  love  the 
Father  hath  bestowed  upon  us,  that  we  should  be  called 
the  children  of  God ;  and  that  he  should  make  such  rich 
and  abundant  manifestations  of  his  peculiar  favor  toward 
our  children.  How  precious  the  assurance  of  God,  that 
his  church,  by  the  provisions  of  his  grace,  shall  be  con- 
tinued, and  multiplied,  in  the  conversion  of  her  offspring. 
Isaiah  "This  is  my  covenant,  saith  the  Lord  ;  My  spirit 
lix.  21.  that  is  upon  thee,  and  my  words  which  I  have 
put  in  thy  mouth,  shall  not  depart  out  of  thy  mouth,  nor 
out  of  the  mouth  of  thy  seed,  nor  out  of  the  mouth  of  thy 
seed's  seed,  saith  the  Lord,  from  henceforth  and  forever." 
For  the  accomplishment  of  this  purpose  of  love  and  mer- 
cy, the  Lord  has  made  ample  provision ;  and  while  he 
stoops  from  his  throne,  attentive  to  your  wants,  and  the 
wants  of  your  children,  he  grants  you  the  honor  andpn- 
vilege,  and  urges  upon  you  the  dutj/  of  being  workers 
together  with  him,  in  preparing  them  for  his  service,  and 
the  joys  of  his  kingdom.  Oh  then  how  lamentable  !  how 
sinful  is  it,  that  the  obligations  involved  in  baptism  are  so 
little  felt  and  so  much  neglected  !  What  occasion  for  weep- 
ing, that  the  Lord  should  receive  such  ungrateful  returns 
for  the  love  he  bears  us  !  Persons  are  found,  from  Jif teen 
to  twenty  years  of  age,  who  are  ignorant  of  the  fact,  that 
ill  infancy  they  were  dedicated  to  God.  Surely,  brethren, 
we  are  guilty.  This  is  manifest  to  all.  And  this  is  the 
most  weighty  argument  against  infant  baptism.  It  passes 
with  many  for  demonstration.  But  it  is  in  our  power,  to 
destroy  this  argument  that  is  brought  against  us,  and  to 
return  one  equally  weighty  in  our  favor.  And  shall  it  not 
be  done  ?  O  ye  followers  of  Christ,  think  of  the  natural 
and  covenant  relation  you  sustain  to  your  children  ;  how 
tender  and  endearing  !  how  responsible  and  important ! 
How  has  God  honored  it  I  What  attention  has  he  given  it ! 
What  blessings  bestowed  upon  it.  What  encouragement 
presented,  in  the  promises  and  token  of  the  covenant, 
with  their  glorious  fulfilment,  in  the  conversion  of  chil- 


87 

dren,  and  the  joy  of  their  parents.  In  view  of  these 
things,  what  should  be  our  feelings '?  What  penitence 
should  they  excite  for  the  past,  and  resolutions  for  the 
future  !  How  should  they  abase  us  before  God ;  inspire 
our  prayers  ;  swell  our  songs  ;  and  invigorate  our  exer- 
tions. How  great  the  condescension,  compassion  and 
mercy,  in  which  God  here  meets  us  and  our  children. 
How  powerful  the  appeal  he  makes  to  our  hearts !  How 
pathetic  and  melting  the  paternal  tenderness  with  which 
he  invites  us  near  to  himself!  With  all  this  fresh  in  mind, 
let  us  remember  that  his  cause  which  we  have  espoused, 
is  bleeding.  The  system  of  truth  which  is  dear  to  him, 
which  has  been  sealed  with  a  Saviour's  blood,  and  to 
which  we  have  pledged  our  full  support,  is  suffering. 
Yea,  this  system,  through  sympathy  with  one  of  its  mem- 
bers, is  sufferings  by  the  violation  of  our  covenant  obliga- 
tions, and  baptismal  vows.  Like  the  human  system,  when 
♦bne  member  suffers,  all  the  others  suffer  with  it.  A 
schism  is  made  in  the  body  of  divine  truth.  Its  energy  is 
impaired,  and  its  beauty  marred.  But  when  one  member 
is  honored,  all  the  rest  rejoice  with  it.  And  when  every 
member  is  honored,  then  will  the  whole  appear  in  its 
glory,  resplendent,  beautiful,  and  quickening,  as  the 
orb  of  day.  Then  will  Zion  be  rid  of  the  reproach, 
under  which  she  now  labors.  And  if  at  present  her  chil- 
dren are  so  blessed,  while  she  is  so  negligent  of  her 
covenant  vows,  and  baptismal  obligations,  what  may  we 
not  expect,  when  she  shall  awake  to  all  her  duty,  and  act 
worthy  of  her  exalted  privileges  1   All  thy  chil-  Isaiah 

dren  shall  be  taught  of  the  Lord,  and  great  shall  l»v.  13. 
be  the  peace  of  thy  children.  The  Lord  will  Isaiah 
pour  his  Spirit  upon  the  seed  of  his  church,  and  xliv.3— 5. 
his  blessing  upon  her  offspring.  And  they  shall  spring  up 
as  among  the  grass,  as  willows  by  the  water  courses. 
One  shall  say,  I  am  the  Lord's ;  and  another  shall  call 
himself  by  the  name  of  Jacob  ;  and  another  shall  sub- 
scribe with  his  hand  unto  the  Lord,  and  surname  himself 
by  the  name  of  Israel.  But  this  day  will  not  come,  till 
we  unitedly  resolve  with  Joshua,  As  for  me  and  Joshua 
my  house,  we  will  serve  the  Lord ;  and  this  xxiv.  15. 
resolution  must  be  followed  up.  It  must  be  acted  out. 
And  have  you  not  most  solemnly  pledged  yourselves  to  do 
this  ?  Surely  you  have,  if  you  have  dedicated  yourselves  and 


88 

households  to  God.  In  doing  this  you  acknowledged  the 
right  and  the  special  right,  which  God  asserts  to  you  and 
your  children  ;  your  special  obligation  to  train  them  up 
for  him ;  the  great  encouragement  he  had  given  you  to  doit, 
and  your  solicitude  for  their  welfare.  Before  God,  angels, 
and  men,  you  made  an  acknowledgement  of  these,  and 
other  kindred  truths.  And  now,  my  Christian  friends,  the 
question  is  held  in  awful  suspense,  whether  you  will  illus- 
trate and  confirm  this  acknowledgement,  or  contradict  it ; 
and  thus  dishonor  Christ,  by  leading  others  to  believe  that 
you  acted  the  part  of  the  hypocrite,  and  that  your  baptismal 
vows  were  solemn  mockery.  I  wait  in  fearful  anxiety  for 
the  answer  ;  for  the  glory  of  God  ;  the  welfare  of  Zion,  and 
the  salvation  of  souls  is  here  depending.  Let  this  subject 
then  always  be  dear  to  you,  for  such  is  the  covenant  of 
God  with  his  people,  and  such  its  relation  to  their  chil- 
dren, that  it  has  ever  been  dear  to  him  and  to  his  belov-^ 
ed  Zion.  This  is  her  comfort  in  affliction.  It  was  her 
support  in  the  wilderness,  and  encouraged  by  this,  she 
came  up  from  the  wilderness,  leaning  on  her  beloved,  and 
rejoicing  in  the  hope  of  the  glory  of  God.  It  sheds  the 
light  of  life  upon  the  darkness  of  the  fall,  and  opens  upon 
the  dying  eye,  bright  visions  of  the  world  above.  Thither 
it  lights  our  path  and  leads  our  way.  We  journey  in  its 
light,  and  labor  by  its  hope.  And  it  should  be  increasingly 
dear  to  Zion,  for  it  is  now  illumined  with  a  clearer  light, 
and  this  is  the  dawning  of  a  brighter  day.  Awake  then, 
ye  Christians,  to  this  subject;  discharge  the  duties;  fulfil 
the  obligations  that  are  recognized  in  the  covenant  and 
token,  and  then,  light  shall  burst  from  that  cloud  of  dark- 
ness which  now  envelopes  the  church,  and  carry  convic- 
tion of  guilt  to  the  hearts,  of  unfaithful  parents,  and 
enforce,  and  re-enforce  parental  duty.  Then  shall  Zion 
arise  and  shine,  her  light  being  come,  and  the  glory  of  the 
Isaiah  Lord  being  risen  upon  her.  And  her  seed  shall 
Ixi.  9.  he  hnown  among  the  gentiles,  and  her  offspring 

among  the  people :  all  that  see  them  shall  acTcnowledge 
them,  that  they  are  the  seed  which  the  Lord  hath  blessed. 

THE   END. 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 
LOAN  DEPT. 

This  book  is  due  on  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 

Renewed  books  are  subjea  to  immediate  recall. 

50eo'5bNlHp 

PECO  CD 

NOV  U  1958 

^      ^Oec'SBFHf 

RECD  LD 

DEC  -  8  t958 

/ 

LD  21A-50m-9,'58                               TTni^TArv                 / 
(6889sl0)476B                                                   BetK,      / 

YB  45216 


X5^^\ 


W7 


UNIVERSITY  OF  CALIFORNIA  UBRARY 


